d*    /? 


PRESENTED  TO  THE  LIBRARY 


OF 


PRINCETON  THEOLOGICAL  SEMINHRY 


BY 


|VIps.  Rlej^andeP  Pfoudfit. 


SIX 


I  S  C  O  U  R  S  E  S, 


CONCERNING 


I.  ©  IV. 
ELECTION  and  REPRO-Z  LIBERTY  of  the  WILL. 

BATION.  ^  y 

II.  >DEFECTIBILITY  of    the 
EXTENT    of    CHRIST'S  £»  SAINTS. 

REDEMPTION.  ,  ^^ 

ANSWER  to  THREE  OB- 


III. 
The  GRACE  of  GOD. 


JECTIONS. 


T^ 


BY  DANIEL  WHITBY,  D.  D. 

LATE  CHANTOR  OF  THE  CATHEDRAL  CHURCH  OF  SARUM. 


FIRST  AMERICAN  EDITION. 


PRINTED  AT  WORCESTER,    MASSACHUSETTS, 
AT  THE  rRE:.S  OF  AND  FOR 

ISAIAF^    THOMAS,    JUN. 
February 1801. 


PREFACE.' 


X  HEY  who  have  known  my  education  may  remember,  tliat  T  was 
bred  up  feven  years  in  the  Univerfity  under  men  of  the  Calvinijlual 
perfuafion,  and  fo  could  hear  no  other  Doiflrine,  or  receive  no  other 
inftrudions  from  the  men  of  Ihofe  times,  and  therefore  had  once  firmly 
entertained  all  their  doftrines.  Now  that  which  firft  moved  me  to  fcarch 
into  the  foundation  of  thefe  doctrines, '!>/«.  The  Imputation  />/  Adum's 
Sin  to  all  its  pojlerity,  was  the  Grange  confequences  of  it  j  this  made  me 
fearch  the  more  exadlly  into  that  matter,  and  by  reading  Jojhua  ?laca:us, 
ivith  the  anfwer  to  him,  and  others  on  that  fubjeft,  1  foon  found  caufi? 
to  judge  that  there  vas  no  truth  in  it. 

Section  I.— After  fome  years  ftudy  I  met  with  one  who  feemed 
to  be  a  Bcijl,  and  telling  hira  that  tiiere  were  arguments  fufficient  to 
prove  the  truth  oi  ChrijUan  Faith,  and  of  the  holy  Scriptures,  he  k:  rn- 
fuUy  rephed,  Tes  :  And  you  "will  prove  your  DoSJrhie  of  the  Imputation 
Hf  Original  Sin  from  the  fame  Scripture  •,  intimating  that  he  thought 
that  doftrine,  if  contained  in  it,  fufficient  to  invalidate  the  truth  and  the 
authority  of  the  Scripture.  And  by  a  little  reflexion  1  found  tlie 
lirengthof  his  argument  ran  thus:  That  the  truth  oi  holy  Sctiptureco\;\d 
no  otherwife  be  proved  to  any  man  that  doubted  of  it,  but  by  reducing 
liim  to  fome  abfurdity,  or  the  denial  of  fome  avowed  principle  of  reafon. 
Now  this  imputation  of  AdsinCs  fin  to  his  pofterity,  fo  as  to  render  t!iem 
obnoxious  to  God's  wrath,  and  to  eternal  damnation,  only  becaufe  they 
were  born  of  the  race  oi  Adam,  feemed  to  him  as  contradisitory  to  the 
common  reafon  of  mankind,  as  any  thing  could  be,  and  fo  contained  as 
flrong  an  argument  againfl;  the  truth  oi  Scripture,  if  that  dottrine  was 
contained  in  it,  as  any  could  be  offered  for  it.  And  upon  this  account  I 
again  (earched  into  the  places  ufually  ailed ged  to  confirm  that  dodlrine, 
and  found  them  fairly  capable  ot  other  in'erpretations.  One  doubt  re- 
mained flill,  whether  Antiquity  did  not  give  fuffrage  for  this  doctrine  ; 
and  here  I  found  the  words  of  Vofftus  very  pofitive,  tliat  Ecclefa  Catkol- 
ica  fie  femper  juJicanjit,  the  Catholic  Church  altvays  Jo  Judged  : 
which  he  endeavors  to  prove  by'teitimonies  from  Ignatius  to  M.  Auf.in. 
This  fet  me  on  the  laborious  talk  of  perufing  the  writinjjs  of  antiquity 
till  that  time,  and  upon  an  impartial  fearch,  I  found  thai  all  the  pa(rj;^,e»' 
Jie  had  colleited  were  impertinent,  or  at  leaft  infufficicnt  to  prove  tlu; 
point;  yea,  I  found  evidence  fufficient  of  the  truth  of  that  which  Peter 
flu  Moulin  plainly  owns,  that  from  the  time  of  the  Apcjlles  to  St.  Auiiin'i} 
time,  all  the  Bcclefiajiical  Ifriters  feem  to  "write  incautioujly  of  this  flat- 
ter, and  to  ending  to  luhat  he  calls  Pelagianifm.  And  yf  iliis  having 
made  a  colleiftion,  I  fini/hed  a  treatife  of  Original  fin,  in  Latin,  which 
hath  been  compofed  about  twenty  yeais,  though  I  have  not  thought  it 
advifable  to  publifli  it. 

Another  time  I  difcolirfed  with  a  Phyfician,  wh  )  faid,  there  was  foing 
Caufc  to  doubt  the  truth  of  Scripture  ;   i^)T,  faiji  hf,  it  iecms  i^lainly  ijj 


IV  PREFACE. 

hold  forth  the  do6trine  of  abfoUite  eleftion  and  reprobation,  in  the  ninth 
chapter  to  the  Romans,  which  is  attended  with  moie  evident  abfiirdities 
than  can  be  charged  on  them  who  queftion  the  truth  of  Scripture  :  And 
alfo  feemeth  as  repugnant  to  the  common  notion  which  mankind  have 
received  of  divine  juftice,  goodnefs  and  fincerity,  as  even  the  faying  that 
God  confidering  man,  in  mafia  perdita,  as  loft  in  Adam,  may  delude  him 
with  falfe  miracles,  ftemeth  repugnant  to  his  truth.  And  reading  in  (a} 
Mr.  Dodioell,  that  bold  ftroke,  that  St,  Paul  being  bred  a.  Pharisee  fpake 
there,  and  is  to  be  interpreted,  ex  mente  Pharifaeorum,  according  to  the 
Doclrine  of  the  Pharisees  concerning,  Fate,  'which  they  had  borroixed 
from  the  Stoics  ;  I  fet  myfelf  to  make  the  beft  and  exacteft  fearch  I 
could  into  the  fenle  of  the  Apoftle  in  that  chapter,  and  the  beft  help  I 
had  to  attain  to  the  fenfe  of  that  chapter  which  I  have  given  in  my  pa.a- 
phrafe,  I  received  from  a  manufcript  of  Dr.  Patrick,  the  iate  worthy 
Bifhop  of  Ely,  on  that  fubjedl.  Thence  I  went  on  (o  examine  all  that 
was  urged  in  tavor  of  thele  doi5lrines  from  the  holy  Scripture,  and  this 
produced  one  confiderable  part  of  thefe  difcourfes.  And  it  was  no  fmall 
confirmation  of  the  fenfe  both  of  the  places  here  produced  again  ft,  and 
refcued  from  the  fal'e  interpretations'ot  the  adverfarie's  of  this  doctrine, 
(ift.J  that  I  found  I  flill  failed  with  the  ftream  oi  Antiquity.,  feeing  only 
one,  St.  Aujlin,  with  his  two  Boats'voaias,  Prosper  and  Fulgentius,  tug- 
ging hard  againft  it,  and  often  driven  back  into  it  by  the  ftrong  current 
of  Scripture,  reafon  and  of  common  fenfe. 

Section  II.— 3^(>'.  I  alfo  found  that  the  Heretics  sf  old,  ufed  many  of 
tbe  fame  texts  of  Scripture,  to  the  fame  purpoles  as  the  patrons  of  thefe 
doctrines  do  at  prefent ;    as  hath  been  oft  obferved  in  thefe  difcour/es.  . 

Zdly.  That  the  Falentiniani,  Marcionilss,  Basilidiaas,  Manichees, 
friscilUanifts  and  other  Heretics  were  condemned  by  the  ancient  cham- 
pions of  the  Church  upon  the  fame  accounts,  and  from  the  fame  Scrip, 
iures  and  reafons,  which  we  now  ufe  againtl;  thefe  Decrctabfts  ;  and  thp 
principles  on  which  they  founded  all  their  confutations  of  them,  were 
thefe. 

^fi.  That  it  is  not  our  nature,  but  otir  will,  and  choice  of  that  from 
which  we  might  abflain,  which  was  the  root  and  fountain  of  all  our 
wickednefs  ;  for  otherwife,  fay  they,  tS  7roi^cra»TOf  ^»  lyy.'h.tiaot,,  that  God, 
who  is  the  author  of  our  nature,  mnft  be  the  author  of  our  fin  ;  this 
doflrijie  they  unaniraoufly  teach  from  Juftln  Martyr  and  Irenaus,  to  St, 
Auftin,  who  declares,  {b J  natura  malas  anitnas  nullo  modo  efie  pofle, 
that  it  is  impoffible,^  according  to  the  Dcjinitionf  be  bad  ^tven  ofjin,  that 
Souls  Jhould  he  e-vil  by  Nature. 

idly.  That  we  do  not  become  finners  by-  out  birth,  and  that  they  who 
fey  we  are  by  nature  Children  of  Wrath  in  the  moft  dreadful  feufe,  make 
God^tlte  author,  of  our  fin,  it  being  God  who  hath  eflablifhed  the  order, 
in  the  generation  of  mankind,  which  ncitlier  he  that  begets,  nor  be  that 
is  begotten  can  corretSl,  and  by  whofe  bcnedidtion  mankind  encreafe  and 
multiply.  An  infant  tl^erefore  cannot,  fay  they,  be  a  finner  by  his  fa- 
ther's fault,  ( c }  Tt%ic,  yip  Itto  t5  'not.T^''o<i  i  atoiocri  ^Ixri'*,  /i?r  a  Child  doth 
not  suffer  p^unijhment  for  his  Father^s  Fault,  says  Chryfoftom  ;  and  fdj 

''iJ^  Prolog  ad  J.  Stcarn  de  obftin.  §4*.  p.  147. {h)l.\\i   de  duab.  Anim.  c. 

IS, — ^(c)  i,i  Johan,  i.x..  a. -(d)  In  Jolwn,  ix.  a.     Ifid..  L.  2.  Epift.  ejz. 


pre;face.  ^ 

7heophylaS7,  Ww?  yaf  Tw*  yiviuv  a.ij.a.fr»toiTuy  uvtli;  cut  \n.C^«.o%it\  for 
boTV  Jbould  he  be  punljhed  fbr  the  Sin  of  bis  Parents,  fay  Chryioftom, 
Cyril  of  Alexandria,  Ifidore  PeUifiota  cw^/Theophylatt,  this  being,  saith 
Thcophyla6t,  «  ^ixa'o?,  not  juft.  Andthisthey  prove  from  Drar.xxiv.  16. 
Ezfk  Chap.xviii.andxxxiii.  'YhtMarcionitcs-And.  Cerdonians en^Ai^^dvovcA 
to  prove  that  the  God  of  the  Old  Tejlament,  though  he  were  jii(t,  couU!  not 
be  good,  becaufe  he  threatened  to  punijh  the  Sins  of  the  Faihcrs  upon  the 
Children  to  the  third  and  fourth  Generation.  /' e J  Original  AniwcrSf 
That  it  ivas  as  little  tonfjlent  loith  Jujlice  as  •voith  Goodness,  that  one 
Man  finning,  another  jhould  be  punijhed.  (f)  St.  J^rowowns.  That  there 
is  Matter  of  Scaudal  in  the  Second  Commandment,  it  being  unjufl  to 
ptinifl)  one  for  the  Sin  of  another  ;  but  that  nohich  folloijos,  lailli  he,  solnjei 
the  Difficulty,  it  being  only  the  Generation  of  those  that  hate  God,  as  their 
fathers  did,  attd  luho  tverc  Copartners 'with  them  in  their  Iniquity,  «u>/&# 
are  thus  threatened,  (gj  Theodoret  saith  it  nuould  be,  ^voaQ\^,  a  tvick', 
ed  thing  to  adhere  to  the  Letter,  God  himsef  hanging  pronounced  that 
the  Son  Jhould  not  die  for  the  Iniquity  of  the  Father  \  bat  every  one  JJjould 
die  for  his  oiun  Sins.  And  fhj  Cyril  oi  Alexandria  faitji,  This  tunijh. 
ment  ivould  much  exceed,  to»  me  ciy-uiu  Gict^aov,  the  La'rv  of  Jujlice.  And 
hence  they  both  agree  in  this  fenfe  of  the  cominandinent,  Ihat  though 
God  long  deferred  the  Parents  Punifbrneut^  yet  ivould  he  do  it  in  the 
third  and  fourth  Generation. 

And  on  thefe  words,  The  Fathers  ba've  eaten  sour  Grapes,  and  th$ 
Childrens  Teeth  are  set  on  edge, .St.  Jercm  taking  notice  of  the  objcftioa 
of  the  Marcionites  and  Cerdonians  againR  God's  goodnefs  and  jiifHce,  iji 
that  he,  ivinking  at  the  Sins  of  the  Fathers,  punifhed  them  in  their  ChiU 
dren.  he  anfvvers  that  the  fenfe  of  thefe  words  is  this  ;  That  as  it  :s  ri^ 
Hiculous,  and  inc«nsequent  to  say  the  Fathers  have  eaten  sour  Gratei 
therefore  the  Childrens  leeth  are  set  on  edge  ;  So  is  it  unjuji  and  peru. 
*verse  to  say,  the  Father  finning,  the  Chifdren  Jhould  be punified . 

Laftly,  Whereas  the  Heretics  objefted,  Ihat  it  'zvas  cruel  for  t'it 
eating  of  a  little  Meat  to  inflid  such  Punifbinent,  not  only  upon  Ada^m 

(e)  Soldnt  nos  Haeretici  fugillarc,  quod  non  fit  boni  Dei  fprmo,  qui  pro  yiccratii 
alterius  atium  plefliclicat,fcd  fecimdiim  ipfoniin  ratiomnjqui  dum  leg<s  m;itiii;»t.uir>, 
licet  non  boouin,  juftum  tamen  dicuiu,  nc  ipli  (juidrm  pod'jint  oiferdere  qi.onjodo 
fccundum  lenfani  luum  juftitiaj  i-x.  convenirc  videtiir,  fi  aiii;s.alio  p(:cc;'nic.  puniavur, 
Ham,  8.  in  Exod.  f.  44.  lit.  f.  ^ai  ya.^  su  ky-a^atn^fro^  Iri^d  ko^i»^ic&(m  ii'ti^ov, 
Chryf.  ibid,  iai,  StKUtov  tr'  ctijuc^riai  ruy  iia.rr,f!i)t  7ta.T,.;t  f^xjg»  u^ix.ua'niKif* 
ti^KJ^cti)  Tlieopliylaft,  ibid.Similia  habt:  Cyrillus  lu  locum. 

(f)  Injuftum  vidctiir  ut  alius  pecret,  &  aliui  puiviatur,  feJ  illiid  qaod  Ceouiiur 
his  qui  me  odcruBt,  fcandalum  folvit,  non  ciimi  ideo  iuniuimr  ci'iia  de'irjurrupl. 
Palrcs  corura — fed  quia  pairiim  cxtiterunt  amiilaiores.  Si  odcrunt  D>um  H3ei(--dita- 
rio  malo,  &c  impietate  ad  ramos  quocj ;  dc  radi'-c  crcfcente,  ^'icicif,in  Esct.  i.  19^4. 
III.  i.  J.ftque  loci  iftius  is  fcnfii>  (juoinodo  fi  quis  vt'lit  diccK-  Panes  iiv;iin  accibaia 
comedeniiit,  &  dcntcs  filior»itn  obftopoeniiit,  ri.licu'noi  <  fVfi  &  nitlian)  k^'irni 
coiifcquentiam,  fic  iniqiuim  eft,  (Sc  pciverfe  peccait  Pities,  c<  filios  ncpoiclq. ,  eiu. 
ciari,  ibid  lit.  I, 

(g)  "Ort  yet^  tu  yvy.toj  w^so-j'-^bv  tu,  y^xufjiuri  ^'jaxioli;  i  &iai  iiyaa-^w  t*« 
nAn'iii.  i'a^oS&ra!i(,  in  Exod.  qu.  /|0. 

( h)  Com.  in  Joh.  9    i,  a,  3. 


vi  PREFACE. 

and'E^t,  fi)  aror?  tifX^^TAy-oGi  y.dvovt  a».u  xa»  Tor^  ef  ix.mciv  j?£^X»nSKO^I| 
^K/  p«  /^oj^  also  nvho  proceeded  from  their  Loins  :  The  Fathers  who  gen* 
erally  held  that  the  piinifhmetit  of  that  (in  was  only  mortality,  and  the 
want  of  that  which  Adam  liaving  loft,  could  not  derive  on  his  pofterity, 
declare  that  God  fubjeCled  them  to  this  mortality,  iiot  out  of  anger,  but 
out  of  wifdom  and  clemency,  to  beget  in  tl)em  an  hatred  of  fin,  and  that 
iin  might  not  be  eternal  in  them.  Againfl  the  doctrine  of  the  Falentini* 
an  -At  d  Bafdidian  Heretics  that  some  Men  "were  (pvctiCpuvXoi.  e'vil  by 
Hature,  or  ihat  matrimony  was  evil,  becaufe  itproduceth  leed  polluted, 
%y.  ytivtryji;,  from  the  birth,  we  have  produced  tlie  tcftimonies  of  fkj 
lrenxus,ClemensoiAlexandriayZndiOt\\ers  :  Towhich  add,  That  the  doc- 
trine which  taught  that  men  were  finners  from  the  birth,  isexpefsly  con- 
demned by  (I)  Crysojlom,  Cyril  of  Alexandria,  and  TheophylaSl  in 
Iheir  commentaries  O'  the  ninth  chapter  of  St.  John's  Golpel,  wliere 
they  teach,  (i ft.)  That  the  queftion  of  the  difciples,  IVhether  he  that  njuaf 
born  blind  had JinnedyWZS,  if-^nat;  «»c»to;  x«*  £cripa7i|Litnj.  a  foolijh  S^ueS' 
lion  grounded  upon  Error,  it  being  therefore  not  to  be  laid'  that  rii^cc^Tit 
fcTo;  t>tyinrri(;  ycc^  tfi  TiJipXo;,  he  had  Jtnned  because  he  tuas  blind  from 
his  Birth,  (^dly  y  Becaufe  as  it  was  abfurd  to  imagine  that  the  child 
who  had  done  no  evil  ftiould  be  puniftied  for  the  fin  ot  his  parents,  fo 
was  it  to  imagine  that  he  could  be  either  a  finner  before  he  was  born,  or 
from  his  birth.  In  tine,  that  the  doftrine  of  thefe  Manichces  was  an- 
ciently confuted  upon  the  lame  principles  by  which  thedoftrine  of  thefe 
men  is  equally  confuted,  hath  been  abundantly  made  good  in  our  fourth 
difcourfe,  Chapt.  the  4/A  and  the  6th. 

Nor  feems  it  eafy  to  difeern  any  advantageous  difference  betwixt  the 
doiftrine  of  thefe  Decretalijls,  am\  thofe  condemned  He  fetics ;  or  how 
it  would  be  worle  with  thofe  who  lie  under  their  abfolute  decree  of  rep- 
robation, if  it  indeed  were  with  them,  according  to  the  doctrine  of  thofe 
Heretics. .  For, 

if.  Are  they  not  as  certainly  wicked  by  the  fall  of  Adam,  and  as  cer- 
tainly damned  after  God's  decree,  De  non  dando  auxilium  neceftarium 

Tyj  uaapTiav  ruv  ctv^pu'Kuii  70  yivo^  wgatTiw*  9avaT«  yfytm/xenji/ p,£la  t»;»  Tra- 

Theodoret.  in  Gen.  qu.  37. 

fkj  Ejccit  eum  de  Paradifo,  &  a  ligno  vifse  longe  tranllulit,  non  invidens  ei  lig- 
«um  vita,  quein^dmodiim  quidamd'cunt,  fed  miferans  ejus  ut  non  pcifeveraret 
fcmper  tranfgrcflor  ncq,  immortalc  effet  quod  effct  circa  cum  peccatum,  &.  malum 
iiueiminabilc,  &,  inlanabile,  prohibuit  auiem  eju&tfanfgicnionein.iriterponensmor- 
tcm,  &  reffare  facicns  peccatum.  hen.  1.  3.  c.  37.  'O  Seo?^  ^xlya>^r^f  ive^yeTlai 
vra-c^iyj  tw  iv^uvru  to  jArt  o'ta^eiwt  a.vrav  tl<;  rov  ocuJi/ix  t»  ufAtteTict.  o»t«. 
'fheophy'l.  ad  Auiol.  1.  2.  p.  JO3.  TlvBavaTov  0  Seo; -r^o?  av«l^ic-tv  t5« 
i(.j/.apT'ia,<i  Itvtf  r<iJi.<b\i'tv£oiro.  uu  fxij  £»  «S«y«Tci;  r/^Tv  o.va.-rn'heKra,,  aSa;«To;  ^7, 
Method,  apud  tpiph  Ha:r.  64.  ^  69.  "Ux  i^ri  u^unxrof  h  ri  xaxcr, 
Naz.  Orat.  38.  p.  169.  Bafil.  Horn.  Qjwd  Dtui  non  fit  Author  Mali.  To.  1.  p.  368. 

("IJ  'Ov^i  yu^  'in  afjLct^ruiovTOi  Iri^s  Kc^a^  srfiai  tVtyov  Ivn,  «  thto  in 
co^ty  KUKC-ito  ^uaof/.iv,  oti  inj^o  yivicrcui;  vi^i^QTif,  ufftrnf  a*  eiitun  or*  tsri  ifrof 
r/xaoTEi-y  Tt<Io  hiyei  o-n  sV»  Ik  ytmri^  aiAct^'Hv,  ht4'?,  «7r*'»tfT£9»  yecefj  ai'Ttf  « 
Taro  eiViv  tT*  £>»  ^w  ycntc^  >c«7va;3'9i;i'«».— Chryio;t.  ibid. 


PREFACE.  vU 

ftcl  ^iMndum  peccatiim,  of  not  affording  to  thern  the  Help  neceffavy  to  a- 
*tioid  that  Jin  to  'which  he  hath  threatened  Damnation,  as  they  would  be 
by  being  left  under  the  power  of  the  heathen  Arimanius^  or  of  the  anti- 
god  of  Manes t  which  by  the  Fathers  are  pronounced  blafphemous  doc- 
trines ? 

^dly.  Are  they  not  as  certainly  wirked,  and  de  mafla  perdita,  by  be- 
ing born  of  ^^aw,  and  being  left  rcnredileily  in  that  ftate  of  perdition^ 
as  they  would  be  according  to  the  do(^lrine  of  the  Stoicks,  and  Origeniftst 
the  Marcionites  and  Falentinians,  by  being  compounded  of  that  flefhot' 
matter  which  did  neceflitate  them  to  fin?  Or  is  there  any  great  differ- 
ence betwixt  being  ^vuu  (pav^oi,.  naturally  e'vily  which  jvas  the  doclrine 
condemned  by  the  Fathers  in  thofe  Heretics,  and  being  (pCan  Tiy.vx  o^y^i, 
try  Nature  Children  of  eternal  iVraih,  as  being  born  of  human  nature 
lapfed,  which  is  their  fenfe  of  (he  Apojlle^s  words  ? 

Section  III.— It  alfo  may  de(erve  to  be  confidered  that  the  mod  ftiff 
and  eager  patrons  of  thefe  do(5lrines,  bid  the  foundation  of  them  Rot  in 
holy  Scripture,  which  is  our  only  rule  of  faith,  o-  in  the  dodtrine  of 
Chrift,  our  only  teacher  and  our  guide  in  matters  of  faith,  but  rather  in 
thofe  impure  tireams  ot  the  Schclajiical  Di'vines,  who  had  but  little 
knowledge  of  the  text,  and  lefs  on  the  fenfe  of  Scripture  ;  or  in  tlie  doc- 
trine of  St.  Aujiin  who  writ  much  and  faft,  and  oft  againlt  his  former,  and 
his  better  felf. 

Of  this  (not  to  mention  Dr.  Tiviss  and  Rutherford  J  the  good  BiHiop 
^mj  Da'venant  is  a  remarkable  inliance  j  for  when  he  comes  to  lay  down 
the  imputation  of  original  fin,  we  hear  of  little  or  no'hing  from  the  holy 
Scriptures,  but  his  whole  fcheme  is  borrowed  from  the  Schools. 

Thus  when  he  tells  us  of  God's  imaginary  compatl  with  Adam,  That 
If  he  pre'varicated  be  f}}ould  pi  ocure  not  only  to  himself  but  to  all  his  Pos-^ 
ferity,  the  Death  both  of  the  Body  and  the  Soul,  a&  he  attempts  not  to 
prove  this  from  Scripture,  (o  doth  he  in  it  manifeftly  contradift  the  ex- 
prefs  words  oi  God,  In  the  Day  that  thoucaicjl  thereof,  thoufJjalt  die  the 
Death;  for  that  phrafe,  Thou  fbalt  Die  the  Death,  frequently  occurs 
in  the  law  oi  Moses,  and  always  fignifics  death  temporal,  as  the  /^«y  places 
below  cited  fhew.  Moreover  God  gives  this  reafon  of  that  threat,  for 
DuJ}  thou  art,  and  unto  Dujl  fl:alt  thou  return,  which  cannot  in  Xht 
Icall  relate  unto  the  foul.  I  conclude  then  with  ( o )  Origtn,  i  hat  that 
fentence,  o"i'/itaTo?x«T«i5'»x»iy  i^<pa,'j,»n  xal  a  •4/yp(^^5,  imports  the  Condemna- 
tion not  of  the  Soul  but  of  the  Body  only. 

idly.  When  he  adds,  that  Adam  finning,  gelTit  perfonam  generis  hu- 
mani  ex  Dei  dccreto,  sujlaincd  the  Person  of  all  Mankind  by  the  Decree 
of  God  ;  as  he  cites  this  from  the  Schoolmen,  \'o  the  plain  import  of  ii  is, 
'I  hat  all  mankind  were  madefinners,  not  by  any  aO~lion  of  their  own,  but 
purely  by  God's  decree. 

3rf/v.  When  he  adds  frorti  the  fame  Schoolmen,  that  the  Pojlerity  of 
Adam  are  guilty  of  his  fift  Sin,  Ex  Arbitrario  Dei  Decreto,  by  the  Ar- 
bilrary  Decree  of  God,  but  not  of  his  other  Sins,  tisrivere  they  infrrejled 
in  his    Repentance,   because  God's  Decree  extended  not  to  thofe  Sins,  of 

(m)  Animadv.  upon  Hoard,  from  p.  244  to  248,  and  fiom  p.  294  to  21.8 

(^}  GftOi  xvi.  2.  Ex.  ii.  IB,  1.5,  16,  17,  20.      Lev.  i I.  9,  lo,  11,  13,  15.  1  Sami 
Xiv.  24 f  oj  Dial,  contra  Waicion.  p  ^j, 


vJli  PR  E  F  A  C  E. 

that  Refnntancf  :  He  in  efFeft  affirrrs  that  his  Poftcrity,  who  had  ho 
Kiore  hand  in  his  firft,  than  in  his  following  lins,  were  by  God's  arbitra- 
ry decree  made  guilty  of  that  fm  alone,  from  which  ihey  would  other- 
wife  have  been  as  free  as  from  his  other  fins  ;  and  who  then  was  the 
author  ol  that  fin,  fince  Adam  was  only  perfonatly  the  author  of  his  own 
fill,  and  it  was  God*s  decree  only  which  made  him  the  author  of  our  fin, 
or  rather  us  the  author  of  his  fin.     And, 

J^hly.  From  the  fame  Schoolmen  he  adds,  That  an  Infant  may  be  prop- 
ti^ly  guiity  ofS'iH,  and  so  obnoxious  to  Damnation,  because  Voluntas  Ad* 
ami,  quodamraodo  e(l  voluntas  parvuli  ex  DeiDecreto,  The  'will  ef  Ad- 
am is  in  some  sort  the  IVill  of  the  Infant  by  'virtue  of  God's  decree  ;  and 
fo  the  poor  innocent  is  fent  to  hell  by  the  arbitrary  decree  of  God  alone 
which  made  Adatn's  will  his  will,  when  otherwife  Adam  might  have  finn- 
ed on  to  the  day  of  his  death,  and  the  poor  child  might  have  died  as  he 
was  born  an  Innocent,  That  the  Schoolmen  are  his  only  warrant  for  all 
thefe  fond  and  horrible  imaginations,  you  may  fee  in  the  places  cited. 
The  5th  of  the  Romans,  'v.  12, 19.  being  fofar  from  proving  any  of  thefi 
notions,  that  they  are  evidently  confuted  by  if,  as  you  may  fee  in  the 
nates  there  ;  nor  was  any  fuch  inference  from  tho(e  words  owned  by 
any  of  the  Fathers  u\\  St.  Aujlin's  time,  as  you  may  learn  from  the  com- 
mentaries of  Origen,  St.  Chrysojom,  and  Tbeodoret  upon  the  place. 

As  tor  their  other  patrons,  St.  Aujiin,  Prosper  and  Fulgentius,  it  muft 
be  grafted  they  were  good  Latin  Scholars,  but  yet  they  wanted  fkill  both 
in  the  Hebrenv  and  the  Greek  tongues,  and  lo  it  was  not  to  be  expected 
that  we  ilioulu  learn  the  true  fenfe  of  the  Scripture  from  them. 

Some  there  are  who  tell  us  that  thefe  Decrees  and  difpenfations  of  God 
in  reference  to  men's,  eternal  Itate  are  Myjleries  ;  and  truly  as  they  arc 
managed  and  alTerted  by  them,  I  fear  they  may  be  (o  in  the  word  fenfe. 
And  if  they  underfland  the  word  as  it  feemeth  to  be  ftill  ufed  by  St. 
Paul,  for  a  doftrine  not  yet  revealed,  fee  the  Note  on  i  Cor.  ii.  7.  they 
grant  that  which  I  chiefly  have  endeavored  in  thefe  difcourfes  to  make 
good,  iii:::.  that  their  dotStrine  is  not  taught  in  holy  Scripture. 

Others  perhaps  may  fay  that  fome  things  here  alferted  are  Pelagian, 
ism,  and  others  Semipelagianism,  it  being  ufual  for  men  hard  pred'ed  to 
fall  to  railing  ;  but  the  firit  chapter  of  the  Third  Discourse  will  be  fuffi- 
Gient  to  convince  them  they  cannot  juftly  fatten  either  of  thefe  names  up- 
on me,  though  Semipelagianism  never  was  condemned  by  the  church  of 
God,  and  they  who  in  St.  Aujlin's  tiine  maintained  it,  were  by  him  owned 
as  good  Catholics  and  Chrijlian  Brethren,  as  you  may  fee  in  Fojpus^ 
Hijlor.  Pelag.  1.  6,  Ih.  18.  p.  621. 

Section  IV.  — Lallly,  If  any  man  fay  I  contradict  the  doflrine  ot  the 
Church  of  England  touching  thefe  points,  he  will  condeinn  almoft  the 
whole  body  of  that  Church,  it  being  certain  that  alter  the  reftoration, 
almoll  all  the  Hijhops,  and  the  great  body  ot  the  Clergy,  who  were  em- 
inent  far  learning,  were  ofmy  opinion  concerning  thefe  Five  Points,  and 
ftill,  1  believe,  are  fo.  He  therefore  out  of  reverence  bothto  the  living 
and  the  dead,  ouj;ht  rather  to  affirm  only  that  I  expound  fome  of  her 
Articles  otlierwife  than  he  would  do, or  thinks  they  ought  to  be  expound- 
ed. It  hath  been  ufiially  faid  that  the  Church  of  F.n gland  contrived  her 
Articles  in  fuch  a  latitude  as  to  leave  place  for   men  of  contrary  judg- 


PREFACE.  Ik 

tAents  to  fubfcribe  them ;  and  if  it  be  conftdered  that  in  htr  Catechifm 
flie  declares  that  flie  learns  from  her  Creed,  to  belie've  in  God  the  Son 
ivho  bath  redeemed  me  and  all  Mankind:  That  in  her  prayer  at  the 
confecration  of  the  facrament  fhe  declares,  That  Jefus  Chr'iji  by  his  oavtt 
oblation  of  himself  upon  the  Crofs,  hath  made  a  full,  perfeil  and  fuffi~ 
cient  Sacrifice,  Oblation  and  Satisfaclion  for  the  Jtns  of  the  luhole 
nuorld.  And  in  her  third  ColleSl  on  Goodfriday  flie  prays,  tliat  al^ 
jfeius,  Turks,  Infidels  and  Hereticks  may  be  sa'ved  among  the  number  of 
true  Israelites  ;  and  that  the  other  doftrines  here  pleaded  for,  do  fol- 
low from  that  of  univerfal  redempiion,  as  hath  been  Ihewed  in  the  clofe 
of  that  difcourle,  there  will  be  fufficient  reafon  to  be  of  this  opinion  ; 
but  of  this  more  in  the  Bifhof  of  Sarum's  excellent  difcourfe  upon  that 
artiale,  ^.  16^8,  169. 

In  fine,  the  church  of  England  by  (fj  Canon  doth  enjoin  all  preachers 
especially  to  take  care  that  they  never  teach  any  thing  to  their  people,  as 
rcUgiouJly  to  be  believed  and  held,  'xuhich  is  not  agreeable  to  the  doc- 
jrine  of  the  Old  and  Ne<w  leftament,  and  that  luhich  the  Catholic  Fa-, 
ihers,  and  the  Ancient  Bijhaps  gathered  from  that  i/ery  Do^rine.  That; 
this  rule  hath  been  caretuUy  obferved  by  us,  and  is  as  conRantly  tranf- 
greCTed  by  them  who  do  maintain  tlie  contrary  doi5lrines  fo  be  Articles 
of  Chrifiian  faith,  I  hope,  hath  fully  been  demonnrated  in  thefe  papers^ 
Which  are  fubmitted  to  the  judgment  of  the  learned  reader. 


^y  his  Priend^  and  Servant  in  the  Goffel^ 

DANIEL  WHITBY. 


cmcione  quod  a  poj^*- 

'"  ''-ftrinK  Veicri»aut 

■  etetes  £pifcopi 


B 


Contents* 


PREFACE. 


X  HE  Pttfife  (hews,  firft,  how  the  Author,  who  had  his  education  under  men  of  tht 
Ca/yi'jj^iVa/perfuafion,  came  to  doubt  of.  and  afterwards  to  rejtft  thofe  doflrincs,  Sctiion  i.  The 
■ifinity  they  bear  to  many  dottrines  of  the  Hereticks  condemned  by  thechurch  of  God  from  the 
fame  principles  and  argnments  here  ufcd  againft  them,  fi'f.thc  Hercfics  of  the  I'alentimans,  the 
Marcionites,  BafiUdians,  the  Cerdonians,  the  Uanichees  and  the  PrifcilUans,  and  the  little  difference 
there  is  betwixt  their  fentiments,  Seftioni,  That  thefe  opinions  were  derived,  not  from  the 
fcriptures,  or  from  the  dofttinc  of  antiquity,  which  i^Iainly  contrary  to  them  in  cve^y  point, 
but  from  St,  A'tftin  and  the  fchools,  SeQion  3.  That  they  may  be  rejc£ted  without  any  contradic- 
tion to  the  dot^rine  of  the  church  of  England,  Seflion  4. 


DISCOURSE      I. 

Concerning  Elect  ion  arid  Rz?koba.t  ion. 

CHAPTER      I. 

A  HAT  the  word  *  hath  no  relation  f»  =»}>  4I»ct««  of  Rof »«k.tion.  hut  only  to  Cod'c 
difapproving  of  the  coriupi'""  «^  men's  faith  or  manners,  Sefiion  i.  This  pretended  decree  of 
Reprobation  is  not  proved  (id)  from  thofe  words  of  Siilomon,  That  G.id  made  all  things  for  him.- 
felf,  even  the  wicked  for  the  day  of  wraib,  Prov.  xvi.4.  Scftions,  Nor  (adiy)  from  thofe  words 
of  St.  John  xii.  38.  therefore  they  could  not  believe  becaufe  £jaiat  faid,  lUhatk  blinded  tknr  eyes. 
See.  Section  3.  Nor  (jdly)  from  thofe  words,  They  Jlutnhle  at  the  lueni  b:iitg  difobedUnt,  whereunto 
atfo  they  mere  appointed,  i  Pet.  ii.  7,  S,  Seaion  4.  Nor  (4thly)  from  thofe  words,  Men  0/ older- 
dained  to  this  condemnation,  Jude  iv.  Section  j.  An  anfwcr  to  lomc  other  texts  producecl  by  Ora 
Tuiifs  in  favor  of  this  doctrine,  Scftion  6. 

CHAPTER       ir. 

This  doQiine  is  contrary  to  the  perfeSions  of  the  divine  nature,  viz.  if.  to  hit  natural  defire, 
(hat  all  men  IhouM  love,  fear  und  obey  bim,  Section  t.  sdly.  To  the  linccrity  aiid  wifdosiof 
Cod,  Scftion  g, 

CHAPTER       III. 

What  abfolute  elcflion  doth  import ;  and  that  the  eleOion  mentioned  in  fcripturc ,  17?,  ii  not  ef 
particular  perfons,  but  of  whole  cAiircAi'/ and  iiationi,  idly.  That  it  importi,  rather  an  elettion  to 
enjoy  the  means  of  grace  tendered  in  the  gofpel,  than  to  a  certainty  of  falvation  by  thofe  means, 
grf/y.  That  it  is  a  conditional  cleilior.  to  be  made  (ure  Oy  good  works,  Section  i.  This  is  proved, 
ij),  from  the  inipoit  of  the  word  throughout  the  whole  C'W  7"<"y!cmirnf,  Section  2.  ^dly,  From  the 
places  where  the  word  is  ufcil  in  the  New  TeJIament,  Scftion  3.  The  import  of  the  words  t  and 
that  they  do  not  prove  an  abfolute  elcttion,  Seflion  4.  Ananfwcr  t)  all  the  other  places  produced 
to  prove  it,  as  v.g.  \Ji,  Alt  that  the  t'other  givrth  rne  Jhall  come  to  me,  John  vi.  37,  39.  Scttion  5. 
idly,  .Is  many  as  were  ordained  to  eternal  li/e  beliei'cd,  AHs  x.u'\.  ^^.  Scftion  6.  Sdly.  That  all  that 
iove  God  are  called  according  to  his  purpn/e,  jujlijied  and  glorified,  Rom.  viii,  28,1)9,30,  S££tion7. 
^tA/^f.That  God  knoweth  who  are  his,  Settiun  8. 

CHAPTER       IV. 

The  dofirineof  abfolute  cleftion  confuted,  tjl.  From  Cod's  will,  that  all  to  whom  the  gofpel  li 
fevcalcd  Ihould  repent  and  believe  t«  the  falvation  of  the  foul,  and  yield  fincere  obedience  to  the 
will  of  God,  Seftion  1.  The  anfwer  to  this  argument  is  confuted,  ibid.  td/y.  From  the  falfehood 
of  the  foundation  of  it,  viz,  the  imputation  of  the  fin  of  .Idawi  by  Cod's  arbitr.iry  will  to  hispoftet- 
ity.  Section  2.  This  imputation  is  noi  proved  from  thofe  words.  In  whom  all  have  /nncd,  and  by 
theai/nb-dience  0/ one  many  were  made /inners,  ibid.  sdly.  From  the  falfehood  of  this  decree,  as  to 
the  parts  of  it,  abfolute  elctUon  and  rcprobdtion,  and  as  to  the  end  of  it,  the  manifcftation  of 
Ck)d's  glory  ii)  his  atts  of  grace,  merry,  and  of  jiifticc,  ScSion  3.  The  immanent  a6U  of  God's 
vill  may  have  refpeft  untu  the  aflions  of  men  by  way  of  motive  or  condition,  ibid, 

CHAPTER       V. 

That  the  doOrineof  abfutute  clcflion  and  reprotiation  is  contrary  to  the  fcntlmentt  of  the 
fjlhcrs,  is  proved,  tjl.  From  their  unanimous  declarations,   that  Cod  bath  left  icin  our  power  to 

*  «0(;x»^oj,— — — +  vr^oyvayi;}  crgoSj^tjj  crgowaKr^oj. 


Jcii  C    q    JJ    T    S    N   T    S, 

le  good  Or  tail,  vcffels  of  honor  or  dinionor,  wrath  or  mercy,  ©"c.  Seflion  j.  ti/y.  Tren  the  ex> 
jiofitlonthey  all  gave  before  St.  Jujiinof  the  8th  ard  gth  chaptert  of  the  Romans,  Section  a.— , 
Sdly,  From  their  declarations  that  God  predeftinates  men  to  life  or  death  from  a  prefcience  of  what 
?hey  would  be,  SeAion  3.  ^thly.  From  the  confetUori  o{  Prf/per,  that  all  the  ancifnt  fathtrs  wer* 
agiinfttbedoariiie  of  St.  ^uyti'n,  Seclion^.  '        ' 


DISCOURSE     n. 

Cs^ncerning  the  Extent  of  Chkist's  REDikPTiok, 

CHAPTER       I. 

Jt  HE  fcr'pturc  frcqnently .  and  exprefsly  faith  Chtitl  died  for  all,  and  nfvcr  faith  any 
thing  to  the  contrary,  not  when  it  faith,  He  gave  himfelf  a  ran/dm  far  na\iy,  and  he  hid  down 
Ms  life  f.)T  his jheep.  Sec.  Seftion  u  This  is  proved,  1^,  From  thofe  wordt.  As  by  the  offence 
of  one,  j'ldgmei.t  cotne  upnn  all  men  to  andemnation,  jo  by  the  righteoiifnefs  of  one,  the  free  gift 
came  upon  ail  men  to  jujlification  of  life,  Rom.  v.  16.  Seftion  2.  tdly.  From  thefe  words,  iff 
died  for  all,  thatthey  luiio  live  mig'it  not  htncefoilb  live  to  tkemfeluei,  2  C6r.  v.  I5.  Seftion  3.  sdly. 
Ood  would  have  all  men  to  be  favcd,  Chrilt  gave  himfelf  a  ranfom  for  all,  SefUon  4.  i^thly.  From 
thofe  words,  The  faving  ^raceofdod  hath  appeared  to  all  men,  Tit.  ii.  1  j,  12.  Settion  .5.  5t*/v,  From 
thofe  words,  Chriji  Juai  made  a  little  lower  than  the_  Augeis,  that  by  Ih^  grace  of  God  h(  might  tafte 
.  4tathfoi  every  man,  Heb.  ii,  9.  Stclion  6.  bthly.  From  thefe  words,  God  is  tong/ujfertxg  to  u/ward, 
tut  being  willing  that  anyjliouUpen'/li,  &c.  2  fet.  iii.  10.  where  the  afual  anftyer^  l^'all  0>ofc  places 
are  conlidcred  and  confuted.     Settion  7.  ■    ''    "'  ■  .'''.    ' 

CHAPTER         II. 

The  feconil  ccncTa!argijAT?nrtorirti»  c^trt,t«f  CK,i(i.,  fj,iut„v  pajRon  i,  t^t„ „<■,»„  ,11  t],e 
places  where  Chrifl  is  regVefeuted  as  the  faVtpr  of  the  wrorld,  Hcftion  1.  The  abiitrdttT. o£  tUe^¥> 
fttjai'ohj  coittuionl^  jiut  upon  thofe  teiti,  SeiUoh  e-^— ^5.  v-  -l.^.^  ,  . :<  1  jjll- 

C    H     A     P    T    E     R        III, 

This  doflrine  is  farther  proved,  «fl,  Becaufe  he  died  for  tlrem  that  petUh,  Section  i,  s^lj.  ^or 
them  who  being.fantHhed  bji  the  blood  of  the, new  (:ovenant,  did  after  count^if.^s^u  unboly  lii^oi, 
and  did  defpiie  to  the  fpirit  of  grace,  Settion  2.  gdly.  Becaufe  he  t>busht  ^bcp^  y^o  dcQica  himt 
£cttion  3.  '    '  "  "     . 

CHAPTER        ly. 

.  Ttd»  doOrine  is  roofirmed,  sft;  From' theqbHR<(tion  jijf  all.to  ^y.honJ,thc  gpfEel  wai jreaf^ed  t? 
believe  in  Chrilt,  Section  1.  All  the  places  produced  by  the  Synod  of  iJ^  againft  this  do£trlQe 
arcv  plain  confirmations  of  it. 

CHAPTER        y, 

This  chapter  contains  an  anfiver  to  the'argiimcnts  prodoted  from  fciipture  to  prove  Chrill  died 
not  for  all,  ift.Becaul'e  thoy  for  wbom  Chrill  died  may  fay,  ti/hojhait  condemn  in?  Kon>.  viii.  3^. 
vhich  yet  all.  men  cannot  do,  Seftion  1 .  edly,  Becaufe  to  all  for  whom  God  delivered  up  his 
Hon  he  will  freely  give  all  things,  Rom.  yiii.  g'l.  which  yet  he  will  not  give  to  all,  Seftion  2.  sdly. 
Becaufe  they  who  by  Chrill's  death  are  reconciled  to  God,  JkoUbe  fave.d  tff  his. life ^^  Koin..V<  ja- 
which  yet?  II  men  fhall  not  be.  Section  5.  4thly.  Becaufe  thofe  for  whom  ^hmft.iAied,  lAc  tvue'^ 
tvi>A<Af£^rCiJtf/i/oi,f,  John  .XV.  13.  but  fo  he  loved  not  all  men,  Section  4.  •    .    ■ 

CHAPTER        Vr. 

This  Seftion  offers  arguments  from  reafoa'  for  the  iiniverTality  Vf  ChftA'i'reoejnptieb,  Ifi,  Be- 
fanfe  othcrwife  he  never  intended  falvation  to  any  by  the  Rofpel  difpenfation  but  the  elefl,  the 
aliliirduics  of  which  ailcition  aie  difcovered,  Scition  1.  adly.  Hence  it  follows  that  Chrill  never 
«iied  with  an  intention  to 'do  any  good  to  the  fouls  of  othws,  which  cortradiflj  his  own  frequent 
Words,  Seitiop  2.  ;^dly.Tllat  none  but  the  elcft  are  obliged  to  believe  in  Chiift,  Sed  ion  3.  And 
4tlily.  That  none  Can  be  at  iafl  condemned  for  unbelief  and  impLnitency,  Section  4.  ^thly.  That 
neither  the  elect,  or  nonelefl  can  be  exhorted  to  believe,  dthlv.  That  many  who  live  under  the 
preaching  of  the  Gofpcl  have  hot  nieann  fufficient  to  obtain  falvation,  the  manifold  abfurdities  of 
that  alfertion  (hewed,  .Spfbion  6.  The  abfurdilv  01  th.it  evation.  That  we  had  ftrenglh  fufficient 
given  us  in  Adam  to  helisvc  a«i<S  repent,  largely  fhewed,  Seftion  7,  .And  is  t.inhct  evident  from 
<iur  Lord's  words  and  actions,  ScSion  8.  The  unwoithv  rctlctlions  which  this  tlocirioc  nukes  upon 
onr  Rvsrioiis  Cod  and  merciful  Redeemer,  is  demonltratfd  in  five  particulars.  Section  9.  Jt  alfo  is 
obftriiciive  cf  cliriftian  piety  and  virtue,  Section  to.  Objections  aniweted,  Seflionii.  Two  co. 
Toiiarics  her.  :e,  ilt.  Cud  canriot  have  n;ade  a  peremptory  decree  of  any  abfolnte  elcfiion  of  feme 
ftw  tijfjivalioti..;  .^nd,  stlly,  cannot  be  wantinp  to  afford  g'.ace  futJicient  to  fal'iation  to  any  ;  for 
then  Chrift,  lis  to  them,  nmft  he  dead  in  Vain,  Section  12.  Ine  doctrine  of  univerlal  redemption 
■fcjtii  the  luffrage  of  all  aritiijuity.  ,    ,:  V?-\" '•.'■,       ■,  1   ">  :  .• 

...,,,%   H.  A^.P',T/E..R        VIJ. 

This  Seflion  contains  ar»  anfwer  to  fix  objeSlions  Ffolh  i-eaTonagainh  the  dofl^^rine  of  nniverfa' 
tj'.leiiiption,  ;■.  g.  ill.  That  it  is  uolrealonabie  to  conceive  that  Clrifl  (houM  die  iti  vain  vtith  re(- 


yea  to  any.  Seflion  l.  sdty.  That  a  general  will  that^I  menfhould  be  Tave J,  orrUi  font  niark* 
•f  imperfeaion  in  itai  reprefcnting  God  wilhing  fomewhat,  which  he  would  not  accomplUh,  Ser- 
tioo  t.  3dly,  That  if  Chrift  died  far  all,  and  all  are  not  Tavcd,  th^wiTdom  ef  Cod  muft  be  defc^- 
ivc  and  imperfect ;  for  to  fall  fiiort  of  our.  Intentions  iliews  a  deficiency  in  pui/it  of  wirdom,  Ser- 
tion  3.  4thly.  That  then  God  ii  not  omnipotent,  Seflian  4.  5thly.  That  then  the  great  love  of 
God  ia  fending  hi»  Son  thus  to  die,  is  ufelefs  and  unprofitable  to  many,  SeSion  5.  6thly.  That 
rtien  Chiift  paid  a  price  of  redemption  foi  theqi  who  will  never  be  the  better  for  it,  Setiion  6.  All 
which  objeaiont  art  faUj  aiifweteil  in  iUc  iiii  feaions. 

D  I^  C  O  U  R   S   E     III. 

0/ S\jftitiziiT  and  Effectual,  Common  and  Sft.^ 
ciAL  Grace. 

The  State  of  the  ^ejiiotu 
q    H    A    P    T    E    R        I. 

.  X  HE  true  import  of  the  woi-i  ^rdr^  !n  foriptiirfr,  Siftioo  i.  »dly.  Thai  beftdit  IM 
vouehrafement  of  the  golpel  as  1  niie  of  lifi,  it  fecths  ncceliary  f6  Slftrt  thit  Ood  voochfafes  fomk 
inward  operations  and.  airidances  of  his  Holy  Spirit  to  iridine  us  to  what  ii  goid,  and  to  wbrk 
^nverfion  in  us  ;  this  is  proved  by  many  aiguiricnts,  Stftion  i>.  3dly.  The  manner  in  whicK 
Cod's  grace  or  fpirit  works  upon  the  heart  and  ijiind  of  man  for  (iroducing  the  fruits  of  the  gOoK 
fpirit,  or  tha  preparatory  difpofitions  towatrft  «J»t"»»  ••  <»'*'»'''«^  •«>»'>' "ifrtn  and  the  faculties  oiT 
man,  his  undcrftandios  -»»<!»■;»  will,  Seflion  3.  This  is  farther  evident  from  the  method  all  meft 
nfe  to  perfuade  others  and  to  all  Cod's  difpentations  towards  them,  &c£tion  4,  The  operation  of 
the  Holy  Spirit  on  us  in  this  cafe,  fee  mi  to  confifl  in  Ihele  two  things,  viz.  ill,  the  reprefcnting  di> 
Tine  truths  more  clearly  to  our  urideiiUnding^.  sdly.  In  bringing  the  divine  motives  to  our  re- 
Jnctabranre,  that  they  may  be  prelcnt  to  bur  minds  when  this  is  neceflary  to  engage  us  to  the  per* 
formaiice  of  eur  duty,  Se6lion  j.  In  what  fcnfe  a  phyfical  operation  of  the  Holy  Spirit  on  us  may 
lj«  allowed,  hO«r  they  are  exciting,  rcthraining,  prevetiting,  affiftiag  and  fubfequebt  grace,  and  of 
the  dtltinflibn  oT  grace  Into  fafHcient  and  eflicacioat,  comoiob  and  fpedal  graces  iicttion  6.  Me 
tieceffity  of  fupernaturdl  infufcd  habits,  Scttion  7. 

CHAPTER.        II. 

This  chSpter  contitiifc  argninentsagainft  thencceflilyof  air.  irrefifliWf  and  unfninrable  operation 
Tnordier  to  the  converflon  of  a  fnner',  ift.  From  thetonceilions  of  our  adverlaries.Seftion  j.  »dly. 
From  G<)d's  declaration  that  he  had  done  all  that  was  fulTicicHt,  and  could  be  reafonably  expected 
in  order  to  that  end,  when  that  «(Tef,l  did  not  follow,  Scttion  1,  i'dly.  From  his  earneft  dciites  of 
the  obedience  and  reformation  of  his  people,  Seflion  3.  4thly.  Becaiile  this  renders  vain  (ilt)  Alt 
the  commands  and  exhortations  direfled  to  the  wicked  to  tmn  from  the  evil  of  their  ways.  (?dly) 
All  the  threats  denounced  agaynd  them  who  go  on  in  them.  And,  (3dly}  All  the  promifcs  of  par- 
don and  life  to  them  who  turn  from  them,  Section  4.  5thly .  Bccaulc  then  it  coold  not  he  rightcoi'* 
to  punilh  them  with  eternal  mif<ry  for  their  diiability  to  do  what  Cod  requires,  nor  conld  that  dif- 
jibility  be  their  fin,  SeHion  5.  Theanfwtr  that  this  difability  is  coiitrafied  oy  onr  own  lin,becauft 
it  came  upon  u«  by  the  fin  of  our  fiift  parents,  is  largely  confuted,  Setiion  6.  7thly.  Bcrnufc  fucb 
a  divine,  unfrullrablc  operation  rcndcis  the  word  no  innniinent  or  means  for  the  converlion  of  a 
linnet,  SeOion  7.  8thly.  Bccaufc  then  no  fiilficicnt  motive  rati  be  offered  to  induce  any  perfon  Xo 
enter  upon  a  change  of  life  till  he  feci  this  divine  impnlfc  come  upon  him.  Section  8.  othly.  Be- 
raufe  ttcn  nothing  can  be  lequircd  of  lis  r.s  a  prerequifite,  or  a  preparatory  condition  of  our  con- 
verfion,  Seflion  9.  :othly.  Bccaufe  then  no  man  con  Id  he  co'.verted  foonrr  or  lat«  r  than  he  i«, 
Seflion  to.  I  ithly.  UcCrtufeCod  chatRcth  the  wirkcdnefs  of  mei\  not  upon  tlK'ir  iini>otency  or  di!- 
Ability, Iiut  u))on  liieir  wilfulnefs,  Section  1 1.  l.aflly,  our  opinion  tendeth  moll  to  the  j^loryof  the 
divine  attributei,  Settion  !•.>.     And  is  mofl  conlonant  to  the  judgment  of  antiquity,  iettion  13. 

C     II     A     P     T     iE     R         III. 

This  chapter  contains  an  anfwcr  to  the  arj^umcnts  pioduced  to  prove  that  man  is  purely  pirfTv* 
in  the  whole  work  of  his  convcrfion,  th.it  bein;;  wrought  by  Cod  nlone  without  his  cooperation. 
Some  general  obfervations  are  premifed  at  a  foundiition  of  an  anfwcr  to  thcfe  arguments,  Se£llon 
».  Which  arife,  ill.  from  tlie  rcprefentation  of  this  work,  as  a  rctuiicHion,  a  creation,  a  rtev* 
biith,  ScHron  1.  adly.  hiom  thofe  friipturcs  which  leprelcnc  the  iinregenerate  as  dead  in  finn, 
aad  unable  lodifcein  thething*  of  Cod,  to  think  any  thing  as  of  themfclvrs,  to  ilo  any  thing  lili 
they  be  in  Chrift,  torome  to  him  till  they  be  drawn,  to  brii.g  forth  good  fruit,  or  to  he  fiihjeft  t» 
the  law  of  Godj  ScSioii  3,  gdly.  Krom  thofe  foriptmcs  which  fav.  That  Cod  gives  faith  and  re- 
pentance, and  openeth  the  heart, Sc6iion  4.  4thly.  From  thofe  which  fav  Cod  nrrumcifcs,  Riies 
a  new  hcait  and  fnirit  that  we  may  fear  him,  and  write?  Iiis  l.iw  in  our  iicatts,  Sc3ion  i,.  ^thly, 
That  he  wcrkcth  in  us  to  will  and  to  do.  Section  6.  6thly.  That  according  to  this  doftrinc,  ift, 
one  man  makes  himfelf  to  differ  from  another,  Seflion  7.  adly,  M.in  will  have  caufe  of  hoalting. 
Sections.  3dly.Thc  glory  of  our  converlion  v^  ill  nut  be  of  Codalouc,  i^iJ.  4thly,  !t  will  fe 
tixcertaia  whether  any  one  will  be  convened  or  not. 


«W  CONTENTS.' 

DISCOURSE      IV. 

OJ  the  Freedom  of  the  WiLt  oj  Man. 

The  State  of  the  ^ejl'ion. 

CHAPTER        I. 

^  ,  ' ,  '  *  HAT  the  fl^tc  of  man  in  this  world  is  a  Rate  of  Trial  and  Probation,  it  preveij  by 
fiVc  arguments,  Seftion  i.  And  henc«  it  follows,  that  the  liberty  belonging  to  this  qvcftioh  i>  only 
that  ot"  a  lapfed  man  in  the  ftite  of  trial,  probation  and  temptation  ;  fo  that  all  the  arguments  t»- 
hen  from  the  freedom  of  God,  of  good  or  evil  angels,  or  of  Chrift,  to  prove  that  liberty  of  freedom 
jiiay  confill  with  a  ncccfllty,  or  a  determination  to  good  or  evil  mult  be  impertinent,  they  being 
not  in  a  ftate  of  Triaf,  Section  2.  This  freedom  of  the  ■will.in  a  ftdte  of  trial,  cannot  confift  with 
a  determination  to  one,  whether  it  be  to  goocl  or  evil,  ScSion  3.  The  free  will  of  man  being  a 
faculty  or  power,  which  hath  for  its  objeft  in  moral  aflions  fomtthing  morally,  in  fpiritual  aclicns 
fomething  fpiritually  good  cr  «vil  to  b^chofen  or  avoided  j  that  which  difabUs  a  man  from  rhooC> 
ing  what  is  morally  or  I'piiituuUy  good,  or  tefufing  what  is  thu$  evil,  mufl  alfo  take  away  his  liber- 
»y  to  choofe  the  good  or  refdfe  the  evil  aftion,  Seftion  4.  It  is  abfurd  to  fay  that  men  thus  difabltd 
may  deferve  punifhnient  for  whit  th«y  do,  though  they  cannot  do  oiherwifc,  hccaufc  they  difobey 
willingly,  and  choofe  to  do  fo,  Seftion  5.  Or  to  fay  that  laen  under  an  uuftuftrable  operation  »fc 
fliU  fiee,  becaufc  what  they  are  moved  thus  to  do  they  will  to  do,  and  do  it  with  complacency, 
Se^ion  6.  That  opinion  which  teacheth  that  man  by  the  fall  batk  contrafled  fuch  difability,  thai 
he  n«t  only  can  do  nothing  whicli  istrulv  good,  but  alfo  lies  under  that  fer\itude  to  fin  which  makes 
it  neceOary  for  him  tobe  Hill  doing,  evil,  hath  no  foundation  in  the  holy  fciiptures,  with  an  ani 
fwej-  to  all  the  fctipturcs  aliedged  to  that  purpofe,  Scfiion  7.  That  thefe  new  notions  of  liberty 
»re  repugnant  to  ilie  renfe  an4  <,6mmoHr«afoSo(  mankin<I,  Seftion  8. 

C     H     A     P    T    E^«-     il. 

The  holy  fcripture  declares  that  the  liberty  of  the  vrilV  ei-en  in  cliriftian  virtues  of  the  highcft 
naturre  is  oppofite  not  only  to  coaftion,  but  necedity,  Setlion  i.  Hence  appears  the  fiKehood  and 
hypotrify  of  all  the  tenders  of  the  gofpcl  to  their  fuppofed  reprobates,  as  they  are  expounded  bjr 
men  of  the  contrary  perfuafion,  Section  2.  Five  farthefarguments  from  fcripture  to  prove  the  lib. 
erty  contended  for,  Sttlion  3.  Thefe  argiimentsftrongly  confirmed  from  the  concurreitt  fulfrage, 
and  the  exprefs  and  frequent  declarations  of  the  ancient  fathers,  Sefclion  4. 

CHAPTER  lir. 
The  fiecJom  of  the  will  in  a  Hate  of  trial  from  nccedtty  is  argued,  ift.  From  God's  method  in 
clealinf;  with  men  by  peifuafions' and  moral  inducements.  Section  I,  fidly.  From  the  received  not 
tion  of  the  words  li'jertyand  freedom,  Seftion  2.  3dly.  Bccaufe  otherwife  man  in  his  lapfed  (late 
could  rot  be  fuhjcc't  to  a  commander  prohibition,  Seftion  3.  4th1y.  Becaufe  then  the  fins  of 
wicked  men,  whether  of  omifPioii  oi'  conimifiion,  would  not  deferve  that  name,  Seftion  4. 

C     H     A     P    T    E     R        IV. 

Whereit  is  manifcfted,  id.  That  there  is  a  dear  agiccnient  of  thofe  men  who  place  the  liberty 
ei  the  will  in  a  frccdoin  not  from  neceffity,  but  only  from  coatiion,  with  the  dottriiic  of  Mr.  llobbs, 
Se^ion  1.  a.llv.  With  the  dotttine  of  fd(f .  And  that  the  difference  bctwist  them  and  the  fatal- 
ills,  is  not  material,  Seftion  2.  3dly.  That  the  fame  rcafons  which  induced  the  philofophers,  from 
the  liijht  of  reafon  to  condemn  tnis  fate  ill  tliofe  heathens  who  maintained  it,  induced  the  chrif- 
tiaiis  to  reject  it  when  it  was  taught  by  t^  Coiobar/ans,  Prifciilianijis,  and  other  hereticks,  Sec. 
lion  Q.  ,  ' ' 

CHAPTER        V. 

The  judgment  of  all  antiquity  for  that  freedom  of  the  will  we  contend  for  is  evinced  from  thefc 
con5dcr-4tions  :  ill.  That  they  place  the  freedom  of  the  will  from  ncccflitj  acnoog -the  doftrjna* 
delivered  to  the  church  by  the  jiTcaching  of  «^»poHlfs,  and  by  ecclefiallica!  tiadition,  .Seftion  i. — 
^dly.  From  what  St.  .^K/?in  layjdown  in  conralation  of  the  Maai<.hres,\'\i.  (ifl)  That  no  man  is 
hlamewoithy  for  doing  that  evil  which  he  was  not  able  towf-ft.  adly.  That  no  fouls  offend  in  not 
being  fuch  as  they  cannot  be.  ^diy.  That  no  man  is  worthy  of  difpraifc  or  puniflimfnt  fot'^not 
doJMg  that  which  he  cannot  do.  4th  ly.  That  no  roan  is  guilty  for  not  having  that  which  he  hatfc 
not  received,  ^thlv.  That  this  is  the  true  definition  of  fin,  that  it  is  the  will  to  do  tUat  from  which 
we  have  the  liberty  to  abllain.  bthly.  That  it  is  folly  to  command  him  wb.o  hath  not  the  power  to 
obcv.  7tlilv.  That  it  is  not  the  duty  of  him  to  repent  who  cannot  do  good,  81'jlv.  "^'hat  the  de- 
rial  of  this  libcity  is  contrary  to  fcripture  jnd'deflroys  the  equity  of  divine  jntlgrncrify  ;  in  all 
■vchichthinj' he  hath  the  general  fuKrage  of  the  Greek  and  Latin  fathers,  ScfTion  ?.  _  The  argu. 
mcnts  hy  which  the  fdtheis  do  confute  the  Hoftrinc  of  Orijjrr  are  as  ftrorli;  ;igainll  Mils  opinion, 
Section  V,  The  r. plies  which  .fv/?;n  ni  ikes  to  fgme  of  his  own  art;uinc,-u  ^rc  l^.fUfficienf,  be,- 
tier.  4. 


d   0^  N    T    E    N    T    S.  5rt 


DISCOURSE      V. 
Concerning  the  Perseverance  ^Saints. 

Tie'  State  of  the  ^ejlion. 
CHAPTER        I. 

ift.  YY  £  ^^^  ^jjjj  ,j,jj  ^jjjy  ^jijip  jyj  prcferved  from  falling  at«  fo  pieferved  by 
the  power  of  God  ihtough  faith  ;  but  know  of  no  proinile  that  all  tiue  believers  (h^ll  be  fo  prcferv- 
ed. sdly.  'l"hat  God  h»ih  engaged  to  prtletve  them  who  do  not  wickedly  depart  from  him,  from 
being  forced  from  him  by  the  malice,  fabtiity  or  power  of  their  adverfarici ;  but  not  from  faliing 
from  iheir  own lledfjltaefi,  sdly.  That  he  haUi  proni'ifed  perfeVerance  to  all  that  ufe  the  means, 
but  not  that  all  ihall  do  fo  who  were  once  uue  belicverit  Se^U^'' *•  What  our  adverfatici  graot 
4eftioy»  moil  of  tbcit  argumcnti,  Sc£lion  s. 

CHAPTER        II. 

The  argutnents  againd  the  doarine  of  perfeverance  of  all  true  believers  to  the  end  are  taken,  ift, 
3?rom  God'j  expieff  declarations  to  the  contrary,  £z,  xviii,  24,  86.  xxxiii.  13.  ieflicn  j.  edjy. 
from  thefe  words,  Hci.  vi.  4.  5,  6,  it  is  impoffiblc— and  yet  fall  away  to  renew  ihem  to  repentance, 
SeBion  2.  3dly.  From  thefe  words,  Hfb.  x.  26,  29.  To  him  thai  acceantelh  the  blood  of  the  cotfTiaiit 
tt-htTtiuitk  hi  uias  fuitdijied  an  unholy  thing,  there  remaineth  no  more  fact  ifice/or  Jin,  Setuon  3.  ^thly, 
from  thefe,  ver.  38.  1/ the  jujl  man,  u/ho  lives  by/aith,  draw  baei,  my fculJhallhavtKofleaJuTe-inhim, 
Seftion  4.  5thly.  From  tho/e,  if  ajter  they  have  ej'captd  the  pollutions  ixhich  are  in  the  uotld  throu^k 
tuft,  they  are  again  entangled  end  overcome,  a  Pee.  ii.  »8.  Seftion  j.  6thly.  From  many  inllances  ot 
fuch  men  who  have  aftually  fallen  away,  efpccialiy  in  the  JewHh  nation,  Seaion  6.  Thu  argu- 
ment is  confirmed  from  many  pl»««<>  oftne  Epiftle  to  the  Hebretut.ibid.  7thly.  From  thccommlnds 
and  cKhortJtio"'  diretted  to  tiue  believers  to  continue  to  the  end,  and  to  feat  left  they  fliould  fall 
away,  and  the  cautions  to  prevent  their  doing  fo,  the  promifes  made  to  them  if  they  continue  fted- 
faft,  the  threats  againft  them  who  did  not  fo  ;  of  which  in  general,  Sc£)ion  7,  In  particular  this  is 
proved,  ift.  From  the  commands,  Seftion  8.  The  exhortations  to  perfcvere,  Jeflion  9.  And  to 
fear  left  they  Ihuuld  fall  away,  Sc£)ion  le.  Particularly  from  the  fcais  of  the  apolUcs  left  it  (hculd 
be  fo.  Section  11.  The  piomifes  made  to  them  that  do  not,  Section  1-2.  The  threats  agaiiiftthem 
that  do  thus  fall  away,  Section  13,  X.aiily,  This  is  proved  from  many  places  which  fupf  sfe  tbkt 
true  believers  may  thus  fall,  Section  14.  .  ;  , 

CHAPTER  III. 
In  this  chapter  is  contained  an  anfwer  to  the  arguments  produced  from  fcripture  to  p/ove  tha 
perfeverance  of  faints  to  the  end,  as  v.  g.  ift.  From  Mat.  xxiv.  24.  ThtyJhaU  deceive,  ijittuere 
pojfibte,  the  very  eA^,  Section  i.  sdly.  From  John  vi.  39,  46.  It  is  the  will  of  the  f.ither  that 
every  on:  who  is  given  to  Chrifl  and  bclieveth  in  him  Ihould  not  pcrifli  but  have  evcrlafting  life. 
Section  2.  adly.  Betaufe  the  Lord  hath  not  caft  oft  his  people  whom  he  foieknew,  Rom.  xi.  a. 
Section  3.  4thly.  Becaufc  whom  God  juftifies  them  he  alfo  glorifiei,  and  none  can  feparate  then 
from  the  love  of  God,  Rom,  viii.  29,  35.  Section  4.  ^thly.  Becaufctriie  believers  have  that  fpiric 
«f  God  who  feats  them  up  tu  the  day  of  redemption,  and  is  the  earneft  of  their  future  inheritance, 
Eph.  i.  13.  iv.  30.  Section  5.  6thly.  Kecaufe  the  Lord  knoweth  who  are  his,  2  Tim.  ii.  18,  1$. 
Section  b.  7thly.  Becaufe  they  ate  kept  by  the  power  of  Gpd  through  faith  to  falvation.  Section  7, 
8thly.  Becaufe  they  who  go  out  from  true  believers  were  not  of  them,  1  John  ii.  ig.  Section  i. 
<jthly.  Becaufe  he  that  is  born  of  Cod  cannot  tin,  1  John  iii.  9.  Section  9. 

CHAPTER         IV. 

This  chapter  anfwers  the  texts  produced  to  prove  that  Cod  Bands  engaged  by  promifes  ttr pre- 
ferve  true  believers  ftedfaft  to  the  end.  (ill.)  1  will  give  them  one  heart,  and  one  way  that  they 
may  fear  me  forever  :  I  will  put  my  fear  inio  their  hearts  ihat  they  Ihall  not  depart  from  nie,  Jer, 
xxxli.  3R,  39,  40.  Section  1.  «dly.  Chrift  faith  he  that  comes  to  me  (hall  never  hunger,  he  that 
drinkeih  of  the  water  that  1  Ihall  give  liioi  Oiall  never  thirft,  Jo.  vi.  35,  iv  .  14.  Section  2.  sdly, 
Chrift  promifeth  that  his  ftiiep  ftiall  never  perifti ;  none  (hall  pluck  them  out  of  his  hands,  John  x. 
•8.  Section  3.  4thly.  God  hath  engaged  to  confirm  them  unblameable  to  the  end,  1  Cor.  i.  g,  10. 
To  perfect  the  good  work  begun  in  them  to  the  day  of  the  Lord,  fhilip.  i.  6.  To  fanctify  them 
whom  he  hath  called  in  body,  foul  and  fpiiit,  1  ThelT.  v.  23.  To  eftablifb  them,  and  keep  tbcB 
from  evil,  a  Theff,  lii.  3.  Section  4. 

CHAPTER        V. 

:A  coroparifon  betwixt  the  two  doctrines  (ift]  as  to  the  comfort  of  believers,  where  it  is  prov- 
ed, (i  It.)  from  mari^  inftances  that  a  doctrine  is  not  therefore  true  becaufe  it  is  comfortable  to 
them  that  believe  it.  (idly)  That  a  pcftibllity  of  falling  into  a  great  evil  i>  no  juftcaufe  of  trouble 
or  anxiety,  when  I  am  allured  1  cannot  do  fo  unlets  I  will  and  choofe  to  du  fo,  and  cannot  do  fo 
but  by  acting  againft  the  clrareft  rules  of  rcafon  and  difcrction,  and  the  highcft  motives  10  the  con- 
trary. 3dly  That  the  doctiine  of  the  faint's  perfeverance  cannot  be  truly  comfortable,  or  give  any 
advantage  above  the  other  in  the  point  of  comfort.  Section  1.  2dly.  As  to  their  tendency  to  pro. 
mote  holinefs,  where  it  is  fticwed  that  our  doctrine  hath  the  advantage  on  fevcral  accounts,  Section 
a.  3dly,  That  it  hath  the  fuffraje  vf  «U  Iht  »«cicn;s,  »nd  wai  Uc  doctrine  cf  the  whole  Church  »f 
<.nr<ji  for  many  ages,  Section  %% 


^■^x  "G    ©    N    T    E    N   T    $. 


6  I-S   COURSE      VI. 

Containing  an  Answer  to  Three  Objections  agdiiiji: 
the,  Doctrines  afferted^  and  the  ArgUxMENTS  by  zvhick 
they  arc  confirmed. 

C    H    A     ?    T    iE    R        I. 

JL  HIS  cjiaptcr  containt  a  repW  to  two  grand  objections,  againA  wTitt  hath  bean  diC- 
^purfed  ontbe  foregoing  heads,  t/fZ.Ohj.  ift.That  Inoft  of  the  objeflion^  made  againil  the  decrees  of 
^od  and  the  unfrui^rable  influx  of  God  on  man,  a  nd  the  determination  of  hii  will  to  good  or  evil, 
are  as  Urong  againft  the  jjrefcienL-eof  GoJ^  To  this  objection  it  is  faid,  ift.  That  this  argument 
from  ptcfcience  overthrows  thefe  decrees,  or  renders  them  fuperfluous,  section  i.  adly.  That  the 
hobbijls  and  the  t'atalijh  did,  and  may  tal<c  lanctuary  in  the  ttivine  prefciencc,  as  well  as  the  D<- 
crectaiiDs.  3<lly.  That  God's  prefcienre  hath  no  inflatnce  at  all  upon  oor  actions,  whereas  God'* 
deriee  of  election  is  powerful  and  active,  and  comprehends  the  preparation  and  exhibition  of  fuch 
me^ns  as  thall infallibly  producetbe  end.  4thly.  That  God'^  prefciencc  renders  no  actions  necelTa- 
fjr,  whereas  thefe  decrees  muftdo  fo.  jthly.  That  God's  prefciencc  refpccts  not  only  things  future 
but  things  po(rit>le  ;  what  may  be  done  by  them  who  will  not  do  it,  and  may  be  left  undone  by  them 
»iho  do  not  fo.  He  forefees  alfo  after  what  manner  they  will  te  performed,  that  free  actions  wi]i 
be  done  freely,  that  is  when  we  might  abliain  from  doing  thein,  and  omitted  fieely,  that  it,  when 
we-might  perform  them.  6thly.  That  this  argument  only  propofcth  a  great  diSii  ulty  arifing  froili 
a  mode  of  knowledge  in  Cod,  of  which  wt  have  no  idea,  agjii.fl  the  plain  dcclatationi  of  bit  re- 
vealed will,  and  is  anfwered  by  the  dvftinqtion  between  God's  incommunicable  anij  his  communi- 
cable attributes ;  of  the  firft  we  have  no  iilt  as,  as  to  the  "  and  fo  are  only  bound  to  believe  they  are 
in  God,  but  not  to  imitate  them.  In  his  coniniunlcabie^xtrjbutes,  we  ate  bour.d  to  refembie  hiio, 
or  follow  his  example,  and  fo  muft  have  a  true,  though  not  a  perfect  knowlodgc  of  them,  Section  4. 
Objection  2.  That  by  our  arguments  we  weaken  the  providence  of  God  ;  for  if  he  doih  not  e^ec- 
tually  move  the  wills  of  men,  he  cannot  compafs  the  defigns  of  his  providence.  Anfwer  i  ft.  tlu* 
argument  is  attended  with  this  great  abfurjity,  that  it  makes  God  as  much  the  author  of  all  the  evil 
&s  of  all  the  good  that  isdonein  Ihc  world,  adly.  All  that  is  necelfary  to  accomplifh  the  defigiit 
of  providence,  may  be  done  without  laying  any  iiecefiily  upon  human  aflions.  jdly.  The  juflScet 
wifdom,  holinefs,  the  goodncfs  and  finccrity  of  ptovidence, are  a^t  entirely  overthiown  by  liic  Joe- 
trfnes  we  write  againll,  Section  3,  4. 

CHAPTER  11. 
The  objeGtia)!,  that  God  feems  to  have  dealt  as  feverely  with  the  heathens,  t<>  Tvhamtt^e  J(n6wU 
•ledgeof  his  will  and  gofpel  never  was  revealed,  as  we  can  imagine  him  to  have  dealt  with  rue* 
according  to  the  doctrine  of  abfolule  election  ami  reprobation,  and  the  denial  of  grace  fuSicient  \ii 
the  greateft  part  of  mankind,  is  anfwered.  ift.  By  fhe  wing,  that  it  cannot  be  applied  to  the  chief 
arguments  producedagainft  thofe  doctrines,.Se6ion  I.  adly.  That  what  God  hath  pbinly  and  fj;t- 
quently  levealed  in  the  fcripturcs  concerning  his  goodnefsand  kindnefsto  the  Pons  of  men,  oujght 
firmly  to  be  believed  ;  though  we  are  not  able  to  difctrn  how  it  comports,  with  his  provideatial 
difpenfationt  in  tlie  world,  therebeing  greater  depths  in  providence  than  we  can  fathom,  Sec- 
tion s.  3dly.  Becaufe  we  know  fo  little  of  the  (\itBre  ftate  of  heathens,  that  we  cannot  pafs  any 
certain  judgment  concerning  their  future  (late,  ibid.  4thly.  Tliis  objection  fuppofeth  it  the  fame 
thing  to  be  without  a  gofpcl  revelation,  and  to  be  withoutany  means  of  grace  at  all,  and  that  with* 
ottt  a  revelation  no  man  can  do  anv  thing  which  is  well  pleahng  to  God  or  acceptable  in  hi* 
light;  the  falftiood  of  which  fuppofition  is  proved  by  fix  arguments  from  fcriptnre.  Section  3.— 
And  by  two  arguments  from  rcafon.  Section  4.  5ihly.  It  fcems.not  well  confiftent  with  divine  e- 
ouity  and  goodnefs,  to  make  that  a  condition  of  any  man's  happinefs  which  he  cannot  know  to  be 
hisduty,or  knowing  is  not  able  to  perform,  Section  ,5.  Othly.  That  God  will  only  judge  inen.at 
(helaft,  for  finning  againft  the  means  he  hath  vouchfafcd  them  to  know  and  perform  their  duty  ; 
ind  fo  will  only  judge  the  heathens  for  fins  committed  igainft  that  liglit  of  nature  he  had  given 
them.  Section  6.  jthly.  That  CoJ  having  laid  down  this  mc-ti-od  in  (he  difpcnfatlon  of  his  gifts, 
th^the  who  IS  faithful  +  in  the  improvement  of  the  kali  t  ilcnt  (hall  have  a  fuitable  reward  and 
/hattoluin  that  fo  hath  (hall  more  be  given  ;  it  is  reafor.ablc  to  conceive,  he  will  deal  with  the 
heathens  according  to  this  rule,  Seition  7.  tidlv,  Tli.it  wc  may  reafonably  conclude  God  wriiU 
<}eB4  with  them  hoai  in  lefpect  to  the  acceptation  and  reward  of  their  good,  and  his  difpleafyre 
againft,  and  vuni(hHicnt  of  their  evil  actions,  according  to  the  mcafures  of  their  ignorance  &nd 
knowledge,  the  abilities,  motives  and  inducement*  fttfordcd  fathem  to  d  ■•  or  to  avoiduhclti.  And 
therefore"]!*, That  their  good  actions  done  upon  left  motives  arid  convictions,  inav  he  more  accept- 
able to  God  than  the  like'actions  done  hv  chtiftians.  upon  much  greater  e  idence  and  higher  motives 
and  more  powerful  alfiftances.  adly.  That  they  may  cxpea  a  rew.ird  upon  paformanc*  pf  Icfs  du- 
ty, becaufe  lefs  will  be  required  of  them.  .3dly.  That  t'.od  (hon'd  be  morr  ready  to  pardon  and 
pafsbvtheir  offcnres.as  having  in  them  more  of  ignorance  and  Icfs  of  con:ei:.vpt.  4thly.  That  he 
Iho.ild  be  more  patient,  and  loncfulfcring  toward  them,  before  he  puni(h,  becaufe  th-  lefslhe  light 
is  they  enjoy,  the  Icfs  is  theiroffcnce  againft  it.  Laftly,  That  God  may  be  more  gentle  in  punilb- 
ing  their  iniquities,  and  lay  the  fewer  ftripes  upon  tl.ein,  becaufe  they  did  not  Know  Ihcif  Mufttl  f 
Will,  StaioQ  8.  • 


WHITBY'S 

ISCOURSES. 

DISCOURSE      L 


Concerning    ELECTION   and    REPROBA- 
TION. 


The  State  of  the  Qiiefiion  concerning  God's  Ahfolute  De* 
crees  of  EkHion  and  Reprobation, 

ET  it  be  obferved  froth  faJ'Q\(hopDave'- 
'\  nant,  *'That  nomediumcan  be  afligned, 
either  on  God's  part, betwixt  the  decrees 
of  predeftinating  fome  menjand  not  pre* 
deftinating  fome  others;  or  on  mens  part, 
betwixt  men  abfolutely  predeftinated  to 
the  attainment  ot  life  eternal,  and  abfo- 
lutely pretermitted,  and  left  infallibly  to 
fail  of  the  obtainraent  of  eternal  life ; 
which  we  call  Abfolute  Reprobation.  As  for  example  :  Let 
us  fuppofe  the  number  of  mankind  to  be  two  millions  of  men, 
if  out  ®f  thefe,  one  million  only,  by  the  Decree  of  Eleftion,  hi 
infallibly  appointed  to  eternal  life,  and  thefe  certainly  and  ab- 
folutely dillinguilhed  from  others,  not  only  as  to  their  number^ 
but  their  perfons  alfo  j  who  can  deny  but  that  one  million  alfo, 

Ca)  Animad,  on  Hord»  p%  aoj. 

c 


i8  EkBion  and  Reprobation. 

&nd  thofe  certain  as  to  their  perfons,  are  as  abfolutely  eomprif- 
ed  Under  the  Decree  of  Noneleftion  or  Reprobation,  as  the 
others  ■were  under  the  Decree  oi  Eleftion  or  Predeftinatipn  ?" 
So  that  there  is  no  poflibility  oi  afferting  one  of  thefe  Decrees 
without  owning  the  other  alfo  ;  and  fo  whatfoever  argument 
holds  good  againll  an  abfohite  Decree  oi  Reprobation^  muft 
certainly  deftroy  the  oppofite  Decree  of  Abfolute  Eleftion. 

Now,  is  there  any  need  of  arguments  to  confute  fuch  a  fup- 
pofed  Decree  as  this  ?  I  behold,  through  the  fall  of  Adam-,  (by 
my  mere  pleafure  imputed  to  his  whole  pofterity  yet  unborn, 
as  if  it  wefc  their  aftion,  and  they  had  perfonally  confented  to 
it]  the  whole  race  of  mankind  obnoxious  to  my  eternal  wrath, 
and  utterly  unable  to  recover  from  it ;  and  though  they  be  all 
the  fouls  that  I  have  7nade,  all  equally  wanting,  and  equally  ca- 
pable of  my  iavor  ;  nor  have  I  any  reafon  fo  extend  it  t®  apy 
ot  them,  rather  than  to  all ;  yet  do  I  abfolutely  Decree  to  vouch- 
fafe  this  favor  only  to  feme  few  of  them,  leaving  the  far  great- 
eft  part  of  them  under  a  fad  neccfTity  of  perifhing  everlafting- 
ly,  for  the  offence  of  their  forefather  Adam,  committed  long 
before  they  had  a  being  ;  fo  that  they  fliall  be  as  fure  to  be 
damned  eternally  as  they  are  to  be  born  in  time,  and  yet  I  will 
proclaim  myfelf  unto  them,  (2  God  merciful,  and  gracious,  long- 
Juff^ring,  and  abundant  in  goodnefs,  on  purpofe  that  they  may 
not  perilh,  but  be  led  by  it  to  repentance,  and  declare  to  then* 
that  my  delight  is  in  Jltewitig  mercy.  I  will  entreat  them  with 
the  greateil  earneftnefs,  and  even  hefeech  them  to  be  reconciled 
t®  me,  as  being  fo  far  reconciled  to  them  in  Chrifl  Jefus,  as  not 
to  impute  to  them  their  tranfgreffions  and  fins :  I  will  fend  to 
them  all  my  mejfengers  and  prophets,  declaring  that  I  do  it,  be- 
cauje  I  have  compajjion  on  them  :  I  will  allure  them  to  repent- 
ance with  the  promife  that  all  their  Jins  JJiall  then  be  blotted  out, 
and  not  one  of  them  remembered  againft  them  :  I  will  tell  them 
that  /  would  have  purged  them,  but  they  would  not  be  purged  :  I 
would  have  gathered  them ^  hut  they  would  not  be  gathered:  I 
will  afk  them,  Why  ivill  you  die  ?  and  inquire  of  them  what  / 
could  have  done  ?n0re  to  prevent  it  which  1  have  not  do7ie  ?  Yea, 
I  will  ferioufly,  and  folemnly  protell  and  fwear  unto  them  by 
the  greateft  oath,  even  that  of  my  own  life,  that  /  would  not  the 
death  of  him  that  dies,  but  rather  that  he  Jliould  return  and  live. 
But  after  all,  I  will  be  true  and  conllant  to  that  abfolute  Decree 
of  Reprobation,  which  muft  render  their  damnation  uafruftra- 
ble,  and  to  the  negative  decree  of  withholding  from  them  that 
gracewhich  can  alone  enable  them  to  efcape  it,  or  to  receive 
any  advantage  from  all  thefe  declarations. 


Flexion  and  Reprobation.  19 

And  hence  we  learn  the  falfehood  of  that  aflertion  of  the  fame 
good  fbj  Bijhop,  That  Reprobation  is  not  a  denial  of  fufficunt 
grace,  but  a  denial  of  Jiichfpecial grace  which  God  knows  would 
infallibly  bring  them  to  glory  ;  and  that  we  cannot  thence  coii" 
elude,  (c)  that  being  not  eleded  they  are  left  without  all  remedy 
or  fufficient  means  of  falvation  ,•  or  that  being  reprobated  they 
are  luithoiit  fifficient  remedies  or  means  to  efcapc  damnation, 
zvere  not  their  own  wicMd  will  the  only  hindrance  :  For  can  meri 
be  left  infallibly  to  fail  ef  eternal  Ife,  and  yet  not  be  left  xoithout 
all  remedy  or  fiifficient  ?neans  of  Jalvation  ?  If,  as  he  fays,  (d) 
God  leaving  them  under  the  want  of  that  [pedal  grace,  and  effic-. 
tual  guidance  proceeding  from  Divine  P  redejliyiation,  they  never 
Jail  of  running  thcmfelves  wittingly  and  willingly  upon  their  own 
damnation  ;  have  they  notwithftanding  fufficient  remedies,  or 
means  to  efcape  damnation^  ?  Sure  it  is,  there  can  be  no  falva- 
tion, and  no  efcaping  of  damnation,  without  converfion  oi  the 
will  from  fm  to  God,  and  a  continuance  in  this  eftatc  unto  the 
end.  II  then  thefe  Reprohates  have  no  fufficient  means  to  turn 
their  wicked  and  perverted  wills  from  fin  to  God,  they  caa 
have  no  fufficient  means  either  to  obtain  falvation,  or  efcape 
damnation.  It  they  have  fufficient  means  to  convert  their 
wicked  wills  from  the  love  of  fm  to  a  prevailing  love  to  God, 
the  pravity  of  thefe  wills  can  never  be  the  caufe  why  they  are 
left  infallibly  to  fail  of  life  eternal,  or  why  they  never  fail  of 
running  on  wilfully  to  their  own  damnation  ;  feeing  they  have 
means  fufficient  to  reftify  the  pravity  of  their  wills.  Again, 
either  thefe  means  are  fufficient  to  render  them  truly  v/illing  to 
believe  and  repent,  or  they  are  not  ;  either  they  are  fufficient 
to  remove  the  defeftivenefs  and  difability  of  will  they  have 
contrafted  by  the  fall  of  Adam  to  thefe  faving  aftions,  or  they 
arc  not:  If  they  are  not,  how  are  they  means  fufficient  for  the 
attainment  of  the  falvation  which  belongs  only  to  the  believer 
arid  the  penitent,  or  the  efcaping  tliat  damnation  which  necef- 
farily  follows  upon  the  difability  and  defeti  for  which  no  fuf- 
ficient remedy  is  by  grace  provided  ?  and  then  how  have  they 
grace  fufficient  for  thefe  ends  ?  If  tlicy  are  thus  fufficient,  then 
may  they  truly  be  willing  tp  believe  and  repent;  and  then  this 
fufficient  grace  being  vouchfafed  to  them,  there  can  be  no  ob- 
^lru6tion  in  their  will  which  rieceflarily  hinders  their  believing 
and  repenting  ;  and  then  they  on  whom  God  hath  paffed  thi& 
att  of  ileprobation,  or  of  prcterition,  may  believe  and  repent, 
aiid  iherelore  may  be  favcJ,  as  well,  though  not  as  certainly,  3i 

(hj  Corol.  ^.24. CcJ  P.  30. C(^J  ^»  =8, 


«o  JSkSiion  and  Reprohation, 

they  who  are  elefted  to  obtain  falvatlon  ;  and  fo  all  to  whom 
the  gofpel  is  vouchfafed  raay  lie  faved.  Suppofe  a  man  hath 
broken  his  leg  by  a  fall,  hath  he  therefore  fufficient  means  to 
walk,  becaufe  he  might  have  done  fo,  had  not  his  leg  been 
broken  by  that  fall  ?  If  then  the  will  of  man  by  his  fall  be  as 
much  difabled  to  walk  in  the  ways  ©f  God,  as  this  man's  body 
is  to  walk  at  all,  can  it  be  truly  faid  he  hath  fufficient  means  to 
•walk  in  thofe  ways,  becaufe  he  would  hpifve  had  them,  had  not 
his  will  been  thus  difabled  ?  fe)  Adam  indeed,  as  the  Bifhop 
faith,  though  not  predejlinated  to  Jiand  in  the  fiate  of  innouncyy 
had  yet  Jiifficient  means  of  J^anding,  becaufe  he  had  no  defec- 
tivenefs  or  difabillty  in  his  will  to  do  fo  ;  but  what  is  this  to 
the  cafe  of  thofe  Avho  are  fuppofed  to  be  fo  difabled  ;  that,  if 
they  be  left  to  their  own  wills  as  Adam  was,  are  fo  difabled  that 
they  cannot  ftand  ? 

When  therefore  this  good  (fj  Bifhop  proceeds  to  fay,  that 
they  who  are  paffed  by  in  the  Eternal  Decree  of  God,  are  not  by 
ijiny  force  of  that  Decree  left  without  the  benefit  which  the  fcrip' 
ture  promfes  upon  condition  of  repentance,  but  the  Evangelical 
Decrees  jiand  in  full  force ;  ;/ Judas  believe  and  repent^  hefJiall 
Ife  faved',  ifY^Ksx  do  not  believe  and  repent,  hefhallnot  be  fav- 
ed ;  and  by  this  thin  piece  of  fophiftry  the  good  man  attempts 
to  Ihew  that  God  is  ferious  and  in  good  earneft  in  all  the  offers 
lie  makes  to  Reprobates  of  mercy  ^nd  falvation  apon  their  re- 
pentance, and  all  the  threats  he  hath  recorded  in  the  Holy  Scrip- 
ture againfl  all,  and  therefore  againft  the  Elefl;,  it  they  do  not 
repent  and  perfevere  to  the  end  ;  and  all  the  other  motives  an4 
inducements  to  engage  both  of  them  to  do  fo  :  How  unfucceff- 
fuUy  he  hath  performed  this,  will  in  the  fequel  be  demonftrat- 
^d  ;  at  prefent  therefore  I  fhaU  only  put  thele  two  Decrees  one 
under  the  other,  that  they  may  blulh  at  one  another. 

1.  Abfolute  Eleftion  contains  an  eternal,  abfolute,  infallible 
Decree,  that  Peter  fhall  believe,  repent,  perfe-qere  imto  the  end, 
and  be  faved. 

The  Evangelical  Conditional  Decree  is  this,  That  if  Fcter  do 
^ot  believe,  repent,  and  perfevere  unto  the  end,  he  fJiall  not  be 
faved,  but  fhall  infallibly  be  damned',  and  therelore  God  in  it 
{peaks  to  Peter  thus,  Except  thou  repent  thou  flialt  perifh ;  pafs, 
therefore  tlio  time  of  thy  fojouming  here  in  fear  ;  work  out  thy 
falvation  zvithfear,  and  trembling  ,  continue  in  the  Faith,  for  if 

ft)  P.  30.. (f)  Corol.  2. /I.  29,  30. 


EleBion  and  Reprohation,  21 

thou  drawefl  back,  my  foul  JJiall  have  no  pleafure  in  thee, ;  yea, 
give  all  diligence  to  make  thy  Calling  and  Rletiionjure. 

s.  Abfolute  Reprobation  is  an  abfolute,  infallible  Decree, 
That  V,  g.  Judas  fkall  unavoidably  fail  of  obtaining  life  eternal  ^ 
that  this  event  Ihall  be  fo  certain,  that  hejhall  never  Jail  to  run 
himfelf  wilfully  vpon  his  damnation, 

Th«  Evangelical  Conditional  Decree  is  this,  That  t/"  Judas 
will  repent,  believe  and perfevere,  hejfiall  befaved  ;  and  in  pur- 
fuanceof  this  Decree,  God  lovingly  invites  and  calls  upon  him 
t©  believe  and  repent,  exhorts,  and  even  entreats  him  by  his 
ambafTadors,  to  be  reconciled  to  hitn,  to  turn  from  his  evil  ways 
and  live,  alluring  hira  to  do  fo  by  the  hopes  of  pardon  and  fal- 
vation,  if  he  will  hearken  to  God's  calls,  and  perfuading  him 
by  the  miferies  which  he  will  then  incur,  not  to  negleBJo  great 
falvation,  expoftulating  the  cafe  with  him,  why  after  all  thefe 
methods  to  prevent  his  ruin,  he  will  die  and  not  live  ?  Why  he 
will  not  be  purged  and  made  clean,  and  how  long  it  will  be  ere  he 
will  hearken  to  his  inviiaiions  ;  declarmg  that  he  doth  all  this, 
becaufh  he  hath  compaffion  on  him,  and  is  longfuffering  to  hint 
becaufe  he  is  not  willing  he  Jhould  perijki  butjhould  come  unto 
repentance  ;  though  his  Decree  of  Reprobation  hath  rendered 
his  damnation  a  certain  mnd  infallible  event, 

^dly,  Obferve,That  though  the  greateft  part  of  them  who  af- 
fert  an  abfolute  Eleftipn  and  Reprobation,  or  Pretention,  make 
the  objeft  of  them  not  man  as  man,  but  as  fallen,  and  therefore 
fmful  man  ;  yet  is  the  difference  betwixt  them,  and  thofe  who 
are  called  Supralapfarians,  very  little  ;  for  the  Sublapfarians 
fay,  God  decreed  that  Adam  fhould  be  the  head  of  all  mankind 
and  therefore  to  impute  his  firft  fm,  and  that  only  to  his  pofleri- 
ty,  and  not  to  impute  t©  them  his  repcntanse  for  it,  though 
there  was  equal  reafon  to  do  bofh,  or  neither  ;  and  forefeeing 
that  he  would  fall,  and  render  his  pofterity  obnoxious  to  his 
eternal  difpleafure,  he  defigncd  to  glorify  his  free  grace  and 
mercy  in  faving  fome  of  them,  and  fo  in  bellowing  on  them  in- 
fallibly  that  grace  which  fliall  unfrullrably  bring  them  to  falva- 
tion  :  Others  he  abfolutely  decrees  to  pafs  by,  and  not  beftow 
that  grace  upon  them  without  which  they  cannot  obtain  Salva- 
tion, or  avoid  eternal  mifery.     Now 

1//.  Seeing  it  is  certain  from  the  event,  That  God  abfolutely 
decreed  to  bring  all  men  out  of  the  loins  of  Adam,  and  that 
they  therefore  become  the  pofterity  of  fallen  Adam,  and  fo  are 
born  fmners  and  chiMren  of  wrath,  purely  by  being  born,  an4 
(q  by  abfolute  necellity  proceeding  from  this  Decree  of  God^ 


2i  Decree  of  Reprobation. 

who  could  have  made  them  otherwife,  and  brought  them  into 
the  world  from  another  head.    Again, 

zMy.  Seting  nothing  makes  the  cannexion  betwixt  the  per- 
fonal  fin  of  Ada7ii  and  the  fall  of  all  men  in  him,  or  their  guilt 
by  reafon  of  his  fall,  but  God's  arbitrary  imputation  of  it  to 
them  ;  their  being  then  in  his  loins,  or  his  pofterity,  making 
them  no  more  guilty  of  his  firft  than  of  all  the  other  fins  com- 
mitted by  him  before  they  had  a  being,  and  of  which  it  is  con- 
felled  they  are  not  guilty  ;  nothing  can  make  this  connexion 
betwixt  their  being  born  men  and  finners,  children  oi  Adam^ 
and  children  of  wrath,  but  theie  arbitrary  and  inevitable  De- 
crees.   And 

2idly>  Adain  being  as  much  in  nature  our  common  head  and 
root,  and  we  being  as  much  in  his  loins  when  he  repented  to 
falvation,  as  when  he  finned  to  condemnation,  there  is  no  other 
reafon,  befides  God's  arbitrary  will,  can  be  aUigned,  why  God 
fiiould  impute  his  fin  to  us  to  condemnation,  and  not  impute 
unto  us  his  repentance  tu  falvation,  or  for  the  pardon  oi  it ;  for 
if  his  perfon  was  our  perfon,  his  will  our  will  in  finning,  why 
were  they  not  fo  alfo  in  repenting  ?  If  then  according  to  this 
hypothefis,  there  is  no  pofiible  difference  betwixt  being  a  man 
and  a  finner,  and  God's  Decrees  alone  have  made  this  necelTary 
connexion  ;  why  might  he  not  as  equitably  have  paifed  thefc 
Decrees  upon  men  as  man,  as  upon  mejp  made  finners  by  his 
mere  arbitrary  Decrees  ?  efpecially  if  M^e'confider  that  the  fins 
of  all  men,  befides  Adam,  are  as  inevitable,  and  as  much  4?^ 
creed  by  this  hypothefis,  as  by  the  other. 


'^^^ 


CHAPTER      I. 

Concerning  the  Decree  of  Reprobation. 


I 


SHALL  endeavor  to  make  it  appear, 

i/i.  That  it  hath  no  foundation  in  the  Holy  Scriptures, 

2dly.  That  it  is  contrary  to  the  plain  declarations  of  fcrlp- 
ture. 

Section  L — And  i/I  I  obfcrve  that  the  word  aSoV.tfAo?,  which 
xve  render  Reprobate,   but  might  have  as  well  been  rendered 


Decree  of  Reprolation,  23 

difapproved,  hath  no  relation  in  Scripture,  to  any  Decree,  ei- 
ther abfolute  concerning  the  damnation  of  men  as  the  end,  and 
confequently  denying  or  withholding  from  them  the  means  by 
vrhich  alone  they  can  efcape  that  damnation,  or  oi  doing  this 
on  the  account  of  the  fm  of  Adam ;  but  only  doth  denote  fuch 
aftions  of  men  corrupted,  as  to  faith  and  manners,  which  being 
done,  will  certainly  be  difapproved  by  God  and  man.     Thus 
thofe  Jews,  who,  through  the  prejudices  and  corruption  of  their 
minds  were  indifpofed  to  receive,  and  therefore  did  refift  the 
truth  of  the  gofpel,  as  Jfannes  and  Jamhres  did  of  old  God's 
mcflage  by  his  fervant  Mo/es,  are  ftiled  aJox»M.ot  ir^\  nrnt  -rrirify  (a) 
Reprobates  concerning  the  faith  ;    i.  e.  men  indifpofed  to  re- 
ceive, or  approve  it,  and  therefore  difapproved  by  God.     And 
thofe  Gentiles,  who,  (b)  when  they  knew  God,  did  not  glorify  him 
as  God,  neither  were  thankful,  but  changed  the  truth  of  God  into 
a  lie,  by  worfhipping   the  creature   inftead  of  the  Creator,  and 
liked  not  to  retain  God  in   their  hearts,  are  faid  to  be  given  up 
£K»S»  aSaxj/^^ov,  to  a  reprobate  mind',   i.  e.  a  mind  that  could  not  be 
approved  of,  but  abhoired  by  God  and  men,  as  prompting  them 
to  do,  Ta  (Mi  na^Uonx,  things  not  agreeable  to  nature,  or  to  rea- 
fon.    Thus  thofe  jfezvs  zvhofe  minds  and  confciences  were  defil' 
ed,  are  ftiled  Reprobates,  becaufe  fcj  though  in  words  they  prO' 
feffedto  know  God,  yet  in   works  they  denied  him^,  being  abom' 
inable,   dif obedient,  and  to  every  good  work,   «Joxi//o»,    repro- 
bate-, that  is,  void  not  only  of  judgment  to  difcern  what  was 
good,  but  alfo  of  affeftion  to  approve  of  it:  And  that  earth  is 
ftiled  aJoxi|!xo?j  reprobate,  or  Te}e£ied,  which,  after  all  thefhowers 
which  fall  tipon  it,  fdj  brings  forth  only  thorns  and  briars  ; 
and  that  filver,  afyvfio»  aSoyAiJt,ov,  (e)  reprobate  fiver,  which  being 
falfe  ftamped,  or  coined,   will  not  be  received,  but  rejefted. 
And  in  this  fenfe  ffj  St.  Paul  faith,  he  kept  under  his  body,  lef, 
zuhil/i  he  preached  to  others,  he  himfdf  fhould  be,  aJo'xj^o?,  dif- 
oioned,  and  rejeded,  by  God.     Now  all  thefe  Reprobates  being 
either  fo  ftiled,  not  becaufe  God  was  unwilling  to  have  any  fa- 
vor for  them,  or  had  any  antecedent  purpofe  to  rejeft  them  ; 
but  becaufe  their  prejudices  and  corruptions  caufed  them  to 
rejeft  him  by  difapproving  of  his  truth  and  ways  ;  or  becaufe 
the  aftions  they  in  time  did  in  oppofuion  te  his  truth  revealed 
to  them,  and  his  holy  word  which  he  had  given  them  to  direft 
their  aftions,  were  rebellious ;  they  cannot  poflihly  relate  to  a 

{a J  2  Tim.  iii.  8. C^J  Rom,  i.  20 — 28. fcJ  Tit.  i.    16. 

fdJ  Heb.  vi.  8. (ej  Prov,  xxv.  4.     J  fa.  i.  2^. ffJ   » 

Cor,  ix,  37. 


24  Decree  of  Reprohatiott, 

Decree  of  Reprobation,  or  Preterition,  in  God,  refpeQing  tlieria 
before  all  time. 

Section  II. — ^dly.  As  the  word  «5o)t»Mo?,  tranflated  i?^/?r<7- 
bale,  cannot  at  all  concern  this  pretended  Decree  of  Reproba- 
tion, which  the  Jc/iool  divines  have  invented,  and  others  from 
them  have  embraced  ;  fo,  Secondly,  is  there  nothing  relating 
to  it,  or  from  which  it  can  reafonably  be  inferred,  in  the  Jcrip^ 
iures,  either  of  the  Oid,  or  the  New  Tejia?nent.  From  the  Old 
Tejlament  they  urge  thefe  words,  viz.  That  God  made  all  things 
for  khnfelf,  even  the  wicked  for  the  day  of  evil,  Prov.  xvi.  4, 
Now  what  is  it  that  they  would  infer  from  thefe  words  ?  Is  it 
that  God  made  men  wicked?  this  dbubtlefs  is  blafphemy; 
much  more  to  fay,  He  made  them  wicked  for  his  glory,  as  if 
he  had  fgj  need  o/thejinful  man  for  that  end  ;  or  is  it  with  (h) 
Dr.  Tzuijfe,  That  all,  bejides  theeleSi,  God  hath  ordained  to  bring 
forth  into  the  world  in  their  corrupt  mafs,  and  to  permit  them 
to  themjelves  to  go  on  in  their  own  ways,  and  Jo  Jinally  to  per/e- 
vere  in  Jin  ;  andlajily  to  damn  them  for  their  fin,  for  the  man' 
ifejiation  ojhisjujlice  on  them  ?  This  for  my  lifp  I  am  not  able 
to  diftinguifli  from  making  them  wicked  ;  for  to  bring  them 
forth  into  the  world,  and  to  make  them,  is  the  fame  thing ;  and 
by  the  fame  aft  by  which  they  are  made,  they  are  made  of  the 
corrupt  mafs  ;  that  only  fignifying  that  they  are  made  of  the 
race  of  Adam  :  And  therefore,  by  the  very  fame  aft  by  which 
God  made  them,  he  muft  make  them  finners.  Moreover,  what 
God  ordained  to  do  before  all  time,  he  in  time  did  ;  therefore 
in  time  he  brought  thefe  men  forth  into  the  world,  in  the  cor- 
rupt mafs ;  i.  e.  He  brought  them  into  the  world  finners,  that 
is,  hateful  to  himfelf;  for  ^ij  the  Moji  High  hateth  Jinners  : 
Whereas  that  of  the  book  of  (kj  Wijdom  is  as  true  as  Gofpel ; 
Thou  (O  Lord)  loveji  all  the  things  that  are,  and  ahhorreji  netk" 
ing  that  thou  hafi  made,  for  neither  wouldejl  thou  have  made  any 
thing  if  thou  hadjl  hated  it»  See  what  hath  been  further  faid 
againft  this  hypothefis  in  the  ftate  of  the  queftion,  and  in  the 
noteson/?ow?.v.  13,  19.  Eph.vS..^.  Or laftly,  they  only  mean 
that  God  for  the  glory  of  his  juftice,  had  appointed  that  wicked 
men  perifhing  impenitently  in  fin  fliould  be  obnoxious  to  his 
wrath  ;  and  then  they  aflert  a  great  truth  :  But  then  it  is  a  truth 
which  gives  not  the  leaft  advantage  to  their  doftrine,  nor  is 
founded  on  this  text.    For, 

C^)  Eccluf.  XV.  t2. (h)  Againft  HQxd^  p.  ^Q^-'^CiJ  Ec- 

cluf,  xii.  6. <^A^  Ch.xi,  24. 


Decree  of  Reprobation,  25 

^dly.  The  text  faith  God  made  all  things,  lamaanby,  from 
injiT,  to  anfwtr  to  themJUves,  or  aptly  to  refer  one  to  another. 
(I J  He  hath  made  the  wicked  ior  the  evil  day,  i.  e.  to  be  the 
executioner  of  evil  to  others;  on  which  account  they  are  in 
fcripture  called  God's  rod,  and  faid  to  be  zjword  of  his. 

SECTION  III. — A  fecond  text  cited  to  prove  this  Decree  of 
Reprobation,  or  Preterition,  runneth  thus  ;  (m)  Therefore  thry 
could  not  believe  becaufe  that  Ifaias  faid,  again.  He  hath  blinded 
their  eyes  and  hardened  their  hearts,  that  theyJJiould  not  fee  with 
their  eyes,  or  underjland  with  their  hearts,  and  be  converted,  and 
Iflwuld  heal  them.  Like  to  which  are  thofe  words  of  ^uMark 
and  St,  Luke,  fnj  To  you  it  is  given  to  know  the  myfleries  of  the 
kingdom  of  God,  but  to  others  (who  are  without  the  kingdom) 
Ifpeak  in  parables,  thatjeeivg  they  may  fee  and  not  perceive,  and 
hearing  they  may  hear  and  not  underjland,  lefi  at  any  time  they 
Jkould  be  converted,  and  their  fins  Piould  be  forgiven  them.  From 
which  words  the  inference  they  make  contains  this  firange  and 
uncomfortable  doftrine,  viz.  That  the  infidelity  even  of  God's 
own  people  is  to  be  refolved,  not  into  the  perverfensfs  oi  their 
wills,  or  the  evil  difpofrtions  of  their  hearts,  but  Into  the  divine 
preditHonSjOr  into  a  judicial  bliadnefs  and  cbduration  wrought 
by  God  upon  them,  which  renders  it,  though  not  naturally,  yet 
morally,  impofTible  for  them  to  believe  ;  therefore  for  explica- 
tion  of  them,  and  to  demonflrate  the  falfehood  and  abiurdity  of 
this  inference,  let  it  be  noted,     ■ 

ifl.  That  our  blelTed  Lord,  in  the  immediate  precedent  ver- 
fes,  doth  pallionafely  exhort  thefe  very  perfons  to  foj  behave 
and  walk  according  to  the  light,  that  they  might  he  children  of  the 
light ;  which  is  a  certain  evidence  that  he  well  knew  his  Father 
had  not  by  any  of  his  aftions,  predi6fions  or  Decrees,  made  it 
thus  impofTible  for  them  to  believe  on  him,  or  walk  according 
to  his  do^lrine  :  For  if  God  had  fo  blinded  their  eyes  that  they 
could  not  fee  the  light,  or  fo  hardened  their  hearts  that  they 
could  not  embrace  it,  Chriji  would  not,  or  rather  could  not  have 
exhorted  them  to  believe,  or  ferioudy  require  them,  thus  difa- 
bled,  to  walk  according  to  the  light,  miich  lefs  to  do  it  fo  effec- 
tually, that  they  ?night  become  the  children  ef  the  light ;  for  ev- 
ery exhortation  to  do  a  thing  we  know  men  cannot  do,  muft  be 
vain  ;  and  he  who  by  it  feems  to  be  defirous  we  fhould  do  that 
which  he  knows  we  cannot,  muft  delude  us  ;  and  it  he  knows 

flj  Ifa.  X.  5.     Pfalm  xvii.  g. fmj  John  xiii  gg,  40. O'  .■ 

Mark  iv.  ui,  12.     Luke  viii.  g,  10. — — fo  I  V'er.  35,  3O. 
D 


&$  DecrH  of  Rtprahatiofl. 

that  God  hath  by  fome  antecedent  purpofe,  will  or  Decrecj  re- 
folved  to  withhold  that  aid  by  which  alorae  we  can  be  in  a  ca* 
pacity  to  do  it,  it  muft  alfo  be  an  exhortation  repugnant  to  the 
will  of  God  ;  it  being  in  event,  and  in  efFefl:  the  fame,  to  will 
that  any  perfon  Ihould  not  do  the  thing  which  he  requires,  and 
to  will  he  fljould  not  have  the  means  by  which  alone  he  can 
perform  it.  Now  it  is  blalphemy  to  fay  the  exhortations  of  the 
Son  of  God  were  vain,  delufory,  and  contrary  to  his  Father's  will. 
Moreover^  our  Savior  knew  thefe  Jews  were  capable  of  mercy 
and  falvation  by  him  ;  for  he  exprefsly  fays,  fpj  God  Jtnt  him 
into  the  ZL'orld that  the  world  by  him  might  bejaved:  He  makes 
this  declaration  to  them,  fqj  Thefe  things  I  fay  unto  you  that 
you  m'ight  be  faved\  and  this  inquiry,  frj  Hozu  often  would  / 
/lave  gathered  you  as  a  hen  doth  her  chickens  under  her  wings, 
and  you  icould  net  be  gathered  i  and  pathetically  faith  to  the  in- 
iubitants  of  fcrufalein,  (f)  0  that  thou  hadji  known  in  this  thy 
day,  the  things  that  belong  to  thy  peace  I  but  now  they  are  hid 
from  tkin^M^.^Now,  therefore  they  were  not  always  fo.  Chnfi 
then  her«Hfeth  it  for  granted,  that  the  peopleot  feiufaUm,\\x 
the  day  oi^in^r  vifitation  by  the  Me/Jiah,  might  favingly  have 
known  the  things  belonging  to  their  peac^.  Now  eiiher  this 
£iTertion,  That  they  might  favingly  have  known  thefe  things, 
was  according  to  the  truth  ;  or  his  wifh,  That  they  had  thus 
known  the  things  belonging  to  their  peace,  was  contrary  to  his 
Father's  will  and  Decree,  which  is  palpably  abfurd.  And  fee- 
ing the  will  of  Chnjl  was  always  the  fame  with  that  ot  his  JFa^ 
ther,  it  follows  alfo  that  God  the  Father  had  the  fame  charita- 
ble afteflion  to  them,  and  fo  had  laid  no  bar  againft  their  happi, 
nels  by  his  decrees,  nor  withheld  from  them  any  thing  on  his 
part  necelTiry  to  their  everlafting  welfare.  3^/')'.  God  himfeU 
Would  not  have  his  words  fo  underflood,  as  it  he  were  unwill- 
ing that  the  Jews  fhould  believe,  or  had  by  any  of  his  pur- 
pofes  or  aftions  rendered  it  not  pcfTible  for  them  to  do  fo  ;  for 
(t)  this  was  his  commandment,  that  they  Jliould  believe  on  him 
zohom  he  had  fen  t  ;  And  why  fent  he  his  fon  to  feek,  andjave 
that  which  was  lojl,  even  the  Ic/ifheep  of  the  hoiifc  of  Ifrael,  had 
he  not  been  truly  defirous  that  they  fhould  believe  }  or  how 
could  either  Chrfi  or  Mqfes  accufe  them  to  the  Father  for  their 
Unbelief,  had  the  Father  himfelf  refolved  from  all  eternity  to 
withhold  from  them  that  affiftance  without  which  they  could 
not  believe.     And  lallly,  the  Evangehjl,  and  that  good  fpirit 

(P)  .I"lin  '"".  t7.-- — /'^y  John  V.  34. (r )  L-j.kc  xiii.  3.^.'~r--«. 

(f)  Luke  xix,  /^2, (tj  John  vi.  2^, 


Decree  of -Reprobation.  27 

by  which  he  did  indite  thcfe  words,  did  not  thus  underfland 
them  ;  ior  he  in  the  immediate,  toregoing  verfe  objeOs  this  to 
the  Jews  as  their  great  crime,  that  fuj  though  Chrijl  had  done 
Jo  many  m'xracks  among  them,  yet  they  believed  not  on  hm  ; 
whereas  it  can  be  no  man's  fin  not  to  do  what  he  cannot  do 
purely  by  reafon  ct  the  a£l  of  God  ;  tbefe  words  can  thcreiare 
never  bear  that  fenfe  on  which  this  inference  is  grounded. 

2^/y.Obferve,  Tliat  God's  iorekowledge,  fayings  and  predic- 
tions have  no  fuch  influence  on  the  will  ot  rr.an,  as  to  lay  on 
him  a  necefhty  to  do  what  he  foreknows,  and  hr^h  foretold  he 
will  do  ;  for  were  it  otherwifc, 

ijl.  All  human  actions  muft  be  necelTary  ;  ior  to  that  God 
uho  is  omnifcient,  all  things  pad,  prefent  and  to  come,  are 
known  ;  if  then  this  kno\A« ledge  of  men's  aftions,  which  the 
fcripture  doth  afcribe  to  God,  did  make  them  neceflary,  all  hu- 
man anions  muft  be  neceffary,  and  fo  the  freedom  of  them 
muil  be  overthrown,  zdly.  Then  vice  and  virtue  muft  be- 
empty  names,  we  being  capable  of  doing  nothing  which  is 
blameworthy,  or  defervetli  praife,  (which  yet  the  fcripture 
plainly,  and  trequentiy  afferts  we  may)  for  who  can  blame  a 
perfon  for  d©ing  only  what  he  coald  not  help,  or  judge  that  he 
deferveth  praife  only  for  doing  what  he  could  not  avoid  ?  And 
3^/y.  Then  mufl  all  future  recompences  be  difcarded,  it  being 
fenfibly  unjull  to  punifh  any  man  for  doing  that  which  it  was 
never  in  his  power  to  avoid,  and  as  unreafonable  to  reward  him 
for  that  aflion  which  cannot  be  praife  worthy. 

"When  then  it  is  here  faid,  Therefore  they  could  not  believe  U'. 
c-aufe  \{a.\z%  faid,  &c.  thefe  words  mufl  bear  this  fenfe.  Therefore 
they  could  not  believe  becanfe  [that  wasjulfdled  upon  them  zuhich) 
Udhs  faid,  or  it  had  happened  to  them  as  he  had  loretold.  Ex- 
emples  of  fuch  an  elipfis  we  find  frequently  in  this  gofpel  :  So 
Chap.  ix.  3.  Neither  hath  this  man  jinned  nor  his  parents,  aM' 
i»a,  but  (this  blindnefs  hath  happened  to  him)  that  the  xvorhs  of 
God  might  be  made  mamjeji  in  him.  Chap.  xiii.  18.  /  knouj 
whom  I  have  chofen,  «>.>>'  ;»<»,  but  (this  nath,  happened  to  Judas  J 
that  the  fcripture  m^ght  ke fulfilled,  xvkich  faith,  lie  that  ealetk 
bread  with  me  hath  bjt  vp  his  heel  againji  me.  Chap.  xiv.  31. 
^ixx'  Wa.  y>5,  but  fthis  I  doj  that  the  world  jnay  knoio  that  I  lovt 
the  Father.  Chap.  xv.  25.  e.?.^  iVa  TjAnfwOri,  but  fthis  hath  hap. 
penedj  that  the  word  written  in  their  law  vvght  be  fuljdLd. 
I  John  iii.  19.  «m'  !'►«  (paitpwj^.  bvt  (they  went  cut  from  us)  that 
it  might  appear  they  were  not  all  of  us.     And  this  expofiiion  ij» 

^,t)ycr.  3;. 


aS  Decree  of  Reprohation. 

confirmed  by  the  Holy  Glioff,  who  Mat.  x'lli,  13,  14.  faith  from 
the  mouth  oi"  Ckrijl,  Therefore  I  /peak  to  them  in  parables,  be- 
caufi  they  Jeting  fee  not,  &c.  and  when  it  is  faid.  ver.  40.  Ue 
hath  blinded  their  eyes,  Sec.  obferve  that  the  word  He,  is  not  in 
the  original,  which  only  faith  thus,  rirvip7MKtt  Ivruv  ra?  o;p9<x7\/Aaf, 
and  may  be  rendered,  malice,  or  zuicked'nefs  hath  blinded  their 
eyes,  as  we 'read  Wifd.  ii.  21.  Or,  zdly.  the  perfonal  verb  is 
put  for  the  imperfonal,  the  aftive  ior  the  paflive,  i.  e.  He  hath 
blinded  their  eyes,  and  hardened  their  hearts,  for,  their  eyes  are 
blinded  and  their  hearts  hardened.  To  give  you  a  plain  in- 
ftance  of  this  nature,  Ifa.  xliv.  18.  in  our  tranflation  we  read 
thus,  He  hath  JJint  their  eyes  that  they  cannot  fee,  and  their 
hearts  that  they  cannot  underfland  ;  and  yet  both  the  Greek  and 
Chaldee  Paraphraji  read  them  thus,  awr/ji-iaf^i'SDaay,  their  eyes  they 
havefhut,  and  darkened  left  they  fiould  fee  ;  and  that  this  is  the 
true  import  of  the  Prophet's  words,  not  that  God,  but  that  Sa- 
tan, and  their  own  evil  difpofitions  had  done  this,  is  evident 
from  this  confideration,  That  this  is  fpoken  to  the  fliame  of 
them  who  made  and  worlhipped  fenfelefs  images,  ver.  9,  11. 
and  to  convince  them  of  their  want  of  confideration,  ver.  19. 
And  that  this  muft  alfo  be  the  fenfe  here,  we  learn  not  only 
from  the  Septuagint,  the  Syriac,  and  the  Arabic,  which  render 
thefe  words  of  Ifaiah  thus,  the  heart  of  the  people  is  waxed  grofs^ 
and  their  ears  have  they  clofed-  leji  the")  fiould  fee  with  their  eyes ; 
but  alfo  from  our  Blejftd  Savior  and  St.  Paul,  affifted  by  the 
Holy  Ghojl,  who  both  exaftly  follow  this  tranflation  of  the 
words,  the  one  Mat.  xiii.  13,  15.  the  other  Ads  xxviii.  27. 

ObjeBion.  But  in  St.  Zw.^i^this  is  plainly  given  as  the  reafon 
why  Ckrifi  fpake  to  them  without  in  parables,  that  feeing  they 
viay  not  fee,  and  hearing  they  ??iay  not  undcrfand> 

Anfwer.  To  take  off  this  pretenfion,  it  is  fufficient  to  obferve 
that  the  words  in  St.  Mark  and  St.  Luke  are  only  an  "abbrevia- 
tion  of  what  St.  Matthew  faith  was  fpoken  by  our  Lord  more 
fully  ;  for  Chrif  might  fay  what  St.  Mark  and  St.  Luke  relate, 
and  yet  fay  more  than  they  relate,  as  St.  Matthew  doth  affure 
us  he  did  ;  but  then  St.  Matthew  could  not  have  given  us  his 
difcQurfe  more  fully,  unlefs  our  Lord  had  fpoken  it  more  fully 
than  it  is  related  by  St.  Mark  and  St.  Liihe  :  whence  it  mufl 
follow,  that  the  relation  of  St.  Mark  and  St.  Luke  mufl  be  de- 
ficient ;  that  is,  that  they  do  not  contain  all  that  our  Savior  faid 
on  this  occafion,  and  therefore  muft  be  filled  up,  or  rendered 
entire  by  the  addition  of  the  words  recorded  in  St.  Matthew, 
Since  then  St.  Matthew  doth  exprefsly  tell  us  from  the  mouth 
of  C/^ny?,  He  therefore  fpake  to  them  in  parables,  bscauje  they 


Decree  of  Reprolation,  29 

feeing  would  not,  or  did  not  fee,  and  hearing  did  not  underjland  \ 
and  that  they  therefore  did  not  fee,  hear  and  undcrftand,  be- 
caufe  their  heart  was  waxed  grojs,  and  their  ears  heavy,  and 
they  had  clofed  their  eyes  lejl  they  Jliould  fee  ;  it  feemeth  evident 
that  the  words  of  St.  Mark  and  St.  Luke  mull  be  filled  up,  or 
made  intire  thus  ;  to  ethers  (of  the  Jews,  who  will  not  own  my 
doclrine,  or  believe  in  me,  as  you  my  Dxfciples  do)  [peak  I  in 
parables,  becaufe  they  feeing  fee  not,  and  hearing  do  not  under^ 

Jiand,  for  their  hearts  are  waxed grofs,  and  their  ears  heavy ^ 
and  their  eyes  have  they  clofed,  that  feeing  they  may  fee  and  not 
perceive,  and  hearing  they  may  hear  and  not  underjland.  Thefe 
words  are  therefore  nothing  to  the  purpofe  for  which  they  are 
produced,  they  faying  nothing  of  God's  decree,  or  purpofe, 
anticedently  to  their  being,  to  deny  them  grace  fufficient  to  fee, 
or  underftand  their  duty  taught  them  by  our  Lord  in  plain 
words  as  well  as  parables;  for  why  then  doth  Chriji  aflc  with  fuch 
feeming  indignation,  (x)  Why  is  it  that  you  do  not  underfand  my 

faying?  (it  only  is)  becaufe  ye  cannot  fendure  io)hear  my  wcrds 
i.  e.  becaufe  your  prejudices  and  lufts  will  not  permit  you  to 
receive  it ;  this,  doubtlefs,  was  the  great  fin  of  the  Jews,  and 
fo  they  wanted  not  either  natural  power  or  aid  fufEcient  on 
God's  part  fo  to  do,  but  only  a  moral  power  or  a  mind  well 
difpofed  to  obey  his  word;  it  being  only  of  the  wickednefs  and 
pcrverlenefs  oi  the  Jews,  who  would  not  fee,  or  come  unto  the 
light  lefl  their  deeds  fiould  be  reproved ;  that  they  loved  darknefs 
more  than  light ;  that  they  were  even  unwilling  to  be  healed, 
or  converted  from  their  evil  ways  j  and  this  will  fUll  appear 
more  evident,  if  it  be  further  noted, 

That  thefe  words.  They  feeing  fie  not,  and  hearing  do  not  hear, 
or  underjland,  area  proverbial  exprelTion  concerning  men  fo 
wicked  and  fo  flothful,  that  either  they  attend  not  to,  or  will  not 
follow  the  cleareft  intimations  and  conviftions  of  their  duty. 
Thus  to  a  revolting  and  rebellious  people  which  had  caft  off 
the  fear  of  God,  the  prophet  Jeremy  faith,  (y)  Hear  now  thii, 
0 foolifk  people,  and  loithoul  underflanding,  which  have  eyes  and 

fee  not,  which  have  ears  and  hear  not  ;  and  God  fpeakS  to  Ezt' 
kiel  thus,  (z)  Son  of  man^  thou  dwelUfl  in  the  midjl  of  a  rebell- 
ious hoife,  which  have  eyes  to  fee  and  fee  not,  they  have  ears  to 
hear  and  hear  not, for  they  are  a  rebellious  houfe.  This  is  a  fre- 
quent form  of  fpeech  in  (a)  JPhilo,  who  faith  of  men  addicted 
to  wine  and  fenfual  pleafures,  ofw>T£?  a;c  o^wai,  x»»  «V.ao»Tf{  wnaxW* 

(x)  John  viii.  43. ^ (y )  Jcr.  v,  21.— —/'zy'  Chap.  xii.  a. 

(aj  AUc^.  h.  2.  p.  7a.    L.  3.  p.  850. 


go  Decree  of  Reprohation. 

that  fhey  ftdng  fee  not,  and  hearing  do  not  hear,  and  (bj  DC' 
?nofihenes  mentions  this  as  a  proverb  ;  thefe  words  do  manifeil:- 
ly  thereiorefliew,  That  it  was  the  wickcdnefs  and  perverlenefs 
of  the  Jews  that  indifpofed  them  to  receive  profit  by  Chiifl's 
plain  difcourfes,  which  caufed  him  thus  to  fpeak  to  them  in 
parables. 

Lajily.  Obferve  that  they  thus  fhut  their  eyes,  and  made 
their  hearts  grofs,  faith  God  and  Chrifl,  le/i  theyjkould  be  con- 
verted  and  I Jliould  heal  them  ;  fo  that  the  defign  of  God  in 
lending  of  his  Son  was  their  converfion,  and  the  remifiion  of 
their  fins  ;  and  hence  St.  Peter  faitli  to  them,  (cj  repent  ye 
therefore  and  be  converted,  that  your  fins  may  be  blotted  out,  for 
God  having  rafedup  his  Son  Jefus,fmt  him  to  blefs  you  in  tarn- 
i^g  every  oneoi  yo\x  from  your  iniquities  ;  exprefsly  teaching 
that  God  font  his  Son  to  procure  mercy  and  falvation  to  every 
one  of  them  ;  and  that  they  by  their  wickednefs  and  pervcrfe- 
nefs  obftruded  thefe  his  gracious  defigns  upon  them,  left  they 
fhould  be  converted  from  their  evil  ways,  and  God  fliould  heal 
them.  For  albeit  this  fad  efFeft  was  not  intended  by  them,  yet 
fjnce  it  was  the  natural  refult  of  their  fhutting  their  eyes  againft 
the  light,  it  fitly  is  afcribed  to  them,  as  when  the  prophet  Ho^ 
fta  faith  ( d )  of  their  Jilver  and  gold  have  they  made  them  idols, 
that  they  might  be  cut  ojj-  ;  and  the  prophet  Micah,  (e)  The  jlat- 
vtes  of  Oinri  are  kept,  and  all  the  works  of  the  houfe  of  Ahab,  and 
ye  walk  in  their  couvfds,  that  I  piould  make  thee  a  defolaticn, 
Thefe  words  are  thereiore  fo  far  from  ellablifi^ing,  that  they 
do  evidently  deftroy  the  dodrine  they  were  produced  to  con- 
firm :  In  fine,  let  it  be  noted.  That  thefe  were  the  very  texts 
produced  by  the  Heretics  of  old  to  deftroy  human  liberty,  and 
to  prove  that  there  were  fome  natures  that  could  not  be  faved, 
and  others  v/hich  could  not  perifl)  ;  as  you  may  fee  in  Origen's 
Philocal,  C.  21.  p.  60,  ar>d  ^rigi  0.^%.  L.  3-  C.  1.  F.  14O. 

Section  ly. — A  third  text  u fed  to  this  purpofe  are  the 
\yords  of  St.  Peter  ^  ffj  To  you  that  believe  he  is  precious  :  but  la 
them  which  be  difobedient^  the  Jlone  which  the  builders  rejufed  is 
made,  the  head  of  the  corner,  and  Jlone  of  Jl  ambling,  and  a  rock  if 
t>§^evce,  even  to  them  who  fiuviblc  at  the  word,  being  difobedient, 
iL'hcreunto  alfo  they  were  appointed  ;  from  which  lad  words  they 
argue,  that  fome  of  the  Jetus,  even  all  that  believed  not  in 
Cl»rift,  this  corner  Hone,  were  appointed  by  God  to  be  difo- 
bedient. 

(b J  o^uilac  (t/>3  o^uv.  >^  ocyMovlxq  {j-r,  unaeiiit      Orat,  in  Arijiog,  §•  l  23. 

-——fcj  Atls  lii.jg,  e6. (^flfy' Chap,  viii,  ^. /^ey  Chap.  vi.j6. 

.. (fj  I  Pet.  ii.  7,  8. 


Decree  of  Reprobation,  3 1 

Anfwtr.    The  meaning  of    thefe  words,    faith  Dr.    //aw- 
mond  is  th'S,    that  they    who  difobey    the  gofpel,    (landing 
out  obflinately  againfl:  it,  were  apppointed  by  God  to  ftum- 
bb  and  fall  at  tl>at  Hone  ;  that  is,  to  be  bruifed  by  it,  and 
by  that  means  to  be  deftroyed   among  the  crucifiers  of  the 
Mfjfiah,  and  condemned  with  them   hereafter;  it  being  juft 
with  God  that  they  who  will  not  retor.-n  and  amend  at  the 
preaching  of  the  gofpel,  and  fo  receive  benefit  by   it,  fiioulA 
by  their  obitinacy  be  condemned,  and  fo  the  worfe  for  it,  Chrill 
being   fet  fg)  for  the  fallings   as  well  as  the  rifin^  of  many  in 
Ifrad  ;  and  the  gofpel  being  a  (hj  favor  of  death  to  them  that 
perifli,  and  they  being  thofe  whom  fij  God  hath  appointed  for 
wrath  J  and  to    be  fure  it  cannot  fignify  that  God  ablohitcly 
ordained  the  unbelieving    yezos    »*«  aVe'iCfiaf,   to   difokdienc^, 
when  as  yet  they  were  not,  and  therefore  were  not  difobedient; 
for  then  their  future  dlfabedience  was  purely  acompliance  with 
the  Divine  ordinance,  or  will,  and  io  could  not  dcfcrve  the 
name  of  difobedience,  becaufe  it  could  not  be   both  a  compli- 
ance  with,  and  difobedience  to  the  will  of  God  ;  nor  co-uld 
this  dilobedience  be  objefted  to   them   as  their  crime,  unlefs 
compliance  with  the  will  ot  God  be  fo,  and  it  be  a  fault  to  be 
fucii  as  God  by  his  ifnmutable  council  and  decree  hath  ordain- 
ed we  fliould  be,  or  it  Ihould  render  men  criminal  and  obnox- 
ious  to  puniihment  that  they  have  not  made  void  God's  abfolutte 
decree,  or  have  done  what  that  made  it  neceflary  lor  them  to  do  ; 
wherefore  this  paffage  cannot  iigniiy  that  the  unbelieving  "^ezos 
were  appointed  to  difobedience,  but  only  that  being  difobedient 
tosthe  gofpel  fo  clearly  revealed,  and  by  fiJ-many  miracles  and 
dillribuiions  ot  the  Holy  Ghoft  confirmed  to  ihcni,  they  were 
appointed,  as  the  punifhment  of  that  difobedience,  to  tall  and 
perifli ;  tor  fo  the  Hebrew  word  Chafil,  and  the  Greek  r^w'j'.of/./xw 
and  o-it^'oa^oy  import,   viz.  the  ruin  and  (he  fail  ot  ihetn  who 
flumble  at  this  (lone.     See  the  note  on  Rom.  xiv.  13.  Or, 

£<?/y.  The  words  will  tairly  bear  this  fenfc,  To  you  that  be- 
lieve belongs  i)  T»a5j,  the  honor  (ot  being  built  upon  this  corner 
iione  into  a  fpiritual  houfe  ;j  but  to  them  that  are  difobedient 
(belongs  that  of  Pf.  cxviii,  22.)  the  ftone  which  the  builders  rtf- 
fufed,  See.  and  (alfo  to  them  He  is)  ajlom  of  fumbling^  and  a 
rock  of  offence,  even  to  them  that  fluvihle  at  the  word,  being  difobe, 
dient.Ui  o  kx]  hth-rait  ,for  u'hickal/o  thefe  fanes  were  laid  ©r  put  the 
corner  Stone  for  the  building  up  of  believers,  the  Hone  ot 
ilurijbling  lor  the  difobedient  to  (fumble  at  ;  tor  to  both  tliefc 

(gj  Lukeii.  34.-^^^/%;  2  Tor.  ii.  1,3,  :6.~— ;'''■;  1  Thcfi".  v.  6. 


0-2  J>ecret  of  Reprooation, 

ilones  belongs  this  preface,  Behold  I  lay  in  Slon  ajlone  ;  to  the 
corner  ftoneeleft  and  precious  here,  and  t®  the /one  of  Jlum- 
biing,  Rom.  ix.  33,  andfo  this  agrees  with  the  words  o{  Simeon^ 
Behold  this  child  is  placed  for  the  fall  and  rifing  of  many  in  If- 
rael,  Luke  W.  34.  In  either  of  thefe  fenfes  the  words  afford  no 
countenance  to  this  do£lrine  of  Reprobation.     Note, 

^dly.  That,  as  Oecumenius  plainly  fliews,  this  was  the  old 
Ecclefiaftical  interpretation  of  thefe  words ;  fo  doth  he  as  ap- 
parently rejeft  the  fenfethis  argument  puts  upon  them,  in  thefe 

words,  i»s  o  x«i  Iti^ricuv,  ax  wj  aTro  t5  SeS  e»;  tSto  utpu^iai^ivon;  {i'pT«», 
t*tfEjM.i«  yaf  alriet  u'jrii\uoi(;  vru^a  t5  TruvTUi  avfigi'Tra;  OiAo^To;  (roO-zjea*  ^|«€- 

Kui  E(;:!y  7rccp»a-tiivuffa.t  eccvr^i  Ta|np  sTi9»jca"'» — Vide  rdiqua. 

Section  V. — A  fourth  fcripture  fpeaks  of  men  fkj  before 
ordained  to  this  condeynnadon  ;  here  therefore  feems  to  be  an 
appointment  of  men  to  damnation,  oi  old  plainly  afTerted,  ot 
which  God  only  can  be  deemed  the  author. 

Anfwer.  The  verfe  in  the  Greek  runs  thus,  Some  ungodly  men 
iurmng  the  grace  oj  God  into  laj'civiouj'nejs  have  entered  into  fthe 

church)  Ok   nra.'Kax  'iT£oyiyga,\x\f.iv<i\  ti;  to5to  to  v.^[t.ai,,  \.  e.    oJ  Xvhom  it 

tvas  before  written  that  this  fJiould  be  their  fentence  or  pumfh. 
tnent;  or  as  it  is  in  the  parallel  place  ot  St.  Peter,  cT?  to  x.^7p.u  eV 
9ri?.a»  «x  o^ytr,  (Ij  to  zuhom  the  fenteuce  of  old  pronounced  doth 
not  linger.  Now  that  this  cannot  be  meant  of  any  divine  or- 
dination or  appointment  of  them  to  eternal  damnation  before 
they  had  a  being,  is  evident,  \fl,  becaufe  it  cannot  be  thought 
without  horror  that  He,  who  is  the  lover  of  feuls,  fhould  ap- 
point any,  much  lefs  the  greater  part  of  them,  to  inevitable  per- 
dition before  they  had  a  being,  ^dly.  The  word  K^r/iAa  relates 
not  to  fin  but  punifliraent,  the  fruit  ot  fin  ;  fo  Mark  xii.  40. 
they  fhail  receive  7etfii!(T^i;efovKg7fjiiM,,  forer  pxinifliment;  Rom.  ii.  3. 
thinkejl  thou  this,  0  man,  who  doefl  the  Jdme  things  that  thou 
fhall  efcape^  to  v-ffjix,  the  judgment  of  God ;  now  God  ordaineth 
none  to  punifhment  but  finners  and  ungodly  men,  and  fuch, 
by  the  text,  thefe  perfons  are  here  ftiled  ;  And  3t//')',Thefe  were 
men  ot  whom  it  was  bfcre  written  or  prophe/icd,  that  they 
fliould  be  condemned  for  their  ungodlinefs ;  for  Enoch  prophe- 
fed  before  to,  or  tf,  thefe  vngodly  men,  faying,  the  Lord  cometh 
with  thovfands  of  his  faints,  irotria-m  n^'urtv,  to  do  Judgment  upon 
ail  that  are  ungodly  [a.ctQ(7q,  ver.  4.)  and  to  convince  them  of  all 
the  hard  fpeeches  xvhick  ungodly  finner  s  have  fp  ok  en  again jl  hit?i; 
f  which  anfv/ers  to  the  denier  s  of  the  Lord  that  bought  them^  ver. 

/^y.Judeiv. (I)   aTet.  ii.  4. 


Decree  of  Reprobation,  33 

4.)  and  in  the  parallel  place  of  Si.  Peter  their  punifhment  is  (lil- 
cd,  fmj  the.  punipimtnt  long  ago  dtnouncid  againjl  them,  viz. 
that  theyJJiould  be  refcrvtd  to  the  day  of  judgment  to  be  jyumjlied^ 
ver.  9.  that  they  fhoiild  perijli  in  their  corruption^  ver.  12.  they 
being  men  for  luhom  the  blacknefs  of  darknefs  was  refcrved  for 
ever,  ver.  13.  and  this  is  the  very  thing  that  St.  Peter,  iroin 
ver(^e  the  4th  to  the  13th,  and  St.  ^ude  from  this  to  the  i6t}i 
verfe,  fet  themfelves  to  prove  ;  and  this  alio  is  the  import  oi 
the  word  w^osy^a^)!,  viz.  jorezuritten  oj :  So  Ram.  .\v.  4.  wetTr^oi- 
y^<>i<pn,  lohatfoever  things  were  before  written^  zoere  zuritten  jor 
our  injlrudwn  :  Gal.  iii.  1.  before  their  eyes,  Trc-oty^a/^n,  Je/iis 
Chrijl  crucified  zvas  written  of  or  fet  forth  in  the  Old  Te/lament 
as  crucified.  See  this  fenfe  given  by  Oecumenius  on  the  place. 
Section  W.-^Avfiver  to  Hord,  Part  1.  page  4.  Dr.  Tivijlc 
confefleth,  that  the  Scriptures  fpeak  fully  of  EUclion,  fparingly 
oi  Reprobation  in  mod  places,  yet  fome  pajj'agcs  zve  have,  faith 
he,  aihich  give  light  and   evidence  to  both  alike  j    for  like  as  it  is 

J'aid  Afts  ii.  the  lafl,  that  God  added  to  the  church  fuch  as  fiould 
befuved,  fo  2  Cor.  iv.  3.  it  is  faid,  IJ  ovr  gf'pel  be  hid,  it  is  hid 
to  them  that  be  lojl ;  and  as  it  is  fi^nijiid  Matth.  xxiv.  24.  that  it 
is  impujible  feducers  jliould. prevail  over  the  Ele6i,  fo  2  Theff.  ii. 
both  as  much  is  fignified  ver.  ly.  and  ^\{o  exprejfcdxtr.  10,  11, 
that  they  JIi  all  prevail  among  them  that  perifi  ;  and  1  Cor.  i.  i8. 
we  are  given  to  under ftand  jointly  that  the  gifpei  is  to  them  that 
ferijiifoolijhnefs,  but  to  us  zaho  are  faved  it  is  the  pozver  of  God  ,* 
and  Rom.  ix.  18.  that  as  God  hath  mercy  on  zohom  he  will  have 
mercy,  fo  zohom  he  zoiU  he  hardeneth.  And  like  as  Acls  xiii.  48. 
we  read,  that  as  many  believed  as  zoere  ordained  to  eternal  life, 
which  phrafe  of  being  ordained  fo  eternal  life,  I  conceive  to  be 
all  one  with  writing  our  names  in  heaven^  Luke  i.  20.  and  wait- 
ing us  in  heaven,  Heb.  xii.  23.  and  this  phrafe  I  take  to  be  all 
one  with  the  toriling  of  us  in  the  Book  of  l-ife:  fo  on  the  other 
fide,  fnj  we  read  that  they  Ufhofe  navies  were  not  zcrittsn  in  the 
Book  of  Life  from  the  foundation  of  the  10  or  Id,  jhould  zuonder 
zohen  they  beheld  tlu  beaji,  and  notfo  only^  but  Ztiorjhip  him  alfo. 
Ayifuicr.  Now  to  all  thefe  citations,  moft  of  which  are  palpa- 
bly impertinent,  I  anfwer  in  the  general,  that  they  fignify  no 
more  than  thofe  words  of  Chrifl,  foj  He  thai  bclievcth  fjiall  hi 

faved.,  he  that  believeth  not  jhall  be  damned  ;  and  (pj  except  y£ 
repent,  ye  Jhall  allperifJi  (lor  that  exceptive  contains  this  propo- 
fuion,  Ht:  that  repenteth  Jhall  not  perifn)  and  thefe  words  of  the 

fmJ  9.  Per.  ii.  3. fnJ  Rev,  xiii.  8.  xvii.  8.— — foj  Mark  xyI. 

,G.— —r'/-^'  Luke  xiii,  3,5. 


34  Decree  of  Reprobation, 

Baptift  CqJ  He  {kat  bdi:vetk  in  the  Son  hath  everlafiin,g  life  ;  he 
that  delieve'h  not  the  Son,  Jhall  not  fee  life  ;  but  the  wrath  oj  God 
ahideth  on  him.  For  thofe  that  are  loj},  2  Cor.  iv.  3.  are  vcr.  4. 
tho/e  that  believe  not  ;  And  that  not  becaufe  of  any  antecedent 
Decree  of  God  that  they  fliould  be  lofl ;  but  becaufe  the  Gad 
of  this  world,  i.  e.  the  devil,  had  blinded  their  tyes^  iBc,  and  thofc 
■::)ho  ptrijh,  2  ThefT.  ii.  10.  are  thofe  who  believe  not  the  truth, 
ver.  12.  xjjho  received  not  the  truth  worthy  to  be  beloved  and  em- 
braced^ vcr.  10.  See  the  note  there.  They  who  perijh,  1  Cor.  i. 
18.  c.re  the  uyibdievin  tr  Jeu>s  and  Gentiles,  Ver.  2x,  22,  23.  they 
tcho  are  hardened,  Rora.  ix*  18.  are  thevejfels  of  wrath Jitted for 
dejlruclion  by  their  own  wickedncfs,  completed  by  their  infidel- 
ity or  want  of  faith,  which  made  Chiift  preach  to  them  ajione 
c,f  Jiumhling,  ver.  32,33.  To  proceed  to  thofe  places  which 
may  feem  to  require  a  more  particular  notice. 

ijl.  The  phrafe  o'i  being  written  in  the  Book  of  Life  is  Jcwifh, 
and  doth  not  fignify  the  Abfolute  Eleftion  ol  any  perion  to  e- 
ternal  life,  but  only  the  prefent  right  ol  the  juft  perfon  to  life, 
and  thereiore  it  is  called  the  Book  of  Life  written  for  the  juji, 
Targum  on  Ezek.  xiii.9.  tke-book  ofthejuf,  Targ.  Jon.  on  Ex- 
od.  xxxii.  32.  in  which  fay  the  frj  apojlotical  injlitutions  wc 
come  to  be  written  t?  r-.j/.tii^a,  ivto'in,  xa»  c-ttsJ?,  by  our  good  affediun. 
end  indiijlry  :  and  from  which  men,  as  they  may  be  written  in 
it  when  they  are  converted  from  vice  to  virtue,  fo  may  they 
be  blotted  out  when  they  backflide,  fays  ffj  St.  BafLfrem  vir- 
tue to  iniquity,  according  to  that  faying  of  the  Pfalmilt,  ft  J  Let 
them  be  blotted  out  of  the  book  of  the  living,  and  not  rvritten  with 
the  righteous  ;  i.  c.  fays  Aivfworth,  let  them  be  cut  offrorr.  being, 
any  longer  counted  thy  people,  'or  regifiered  in  the  writing  of  the 
hovfe  of  Ifrael:  And  faith/^z'^  St.  Jerom,  they  were  written  in 
the  book  of  God,  who  in  the  days  of  Ar.tiochus  Epiphanes,  le- 
gem fortiflimc  defen'derant, /»TO(y  con/iMwf J  2«  the  law  j  and 
they  v/tTfi  blotted  out  ef~it,-qxx\  legis  prrevaricatores  cxtitcrant, 
who  were  deferters  ofit\  according-ly  Chrift  threatencth  to fome, 
that,  He  zaouldblot  their  navies  out  of  the  Book  ofLife,Kcv.  xxii. 
19.  and  pfomiTeth-^o  him  th^at  'ovrrcometh  that  Fie  would  not  blot 
his  name  out  of'  that  book,  Rev.  iii;-5.  And  God  himfelf  faith 
to  Mof£s,  whofoever  hathftnned  -againji  me,  him  zcill  I  blot  out  of 
ihe  book -of  iije  which  I  have,  written.  This  book  is  faid  to  be 
w'viitca  from  the  foundation  of  ihe- world,  God  having,  from  the 
beginning,   Jdam  and  others  who  are  fliled  the  fons  ef  God  ; 

/qJ.]ohn  iU.  36. frJ  L.  8.  c.  1. ffJ  In  Ifa. ffJ  Pfalra 

fux.  28 fu  }  In  D^n,  xii.  2. 


Decree  of  Reprobation*  35 

and  not  to  have  a  name  written  in  it,  is  not  to  be  owned  a<!  God's 
fons  and  faithful  fervants :  When  therefore  St.  Jofin  faith,  that 
(hey  xahoff  names  roere  not  in  this  book  of  life,  zorrt  frovi  thit  fouv- 
dation  of  the  ivorld,  worf tipped  the  beaf ,  he  means  ihcy,  and 
they  only,  did  fo,  who  never  were  by  God  efleemed  or  rcgif- 
lered  in  the  number  oi  good  chrijiians, 

adly.  The  paffage  cited  from  the  Thejfalovians  concerns  only 
the  jfe^s,  who  having  rejefted  the  gofpel  of  our  Lord,  and  their 
Mfjfiah,  confirmed  by  the  flrongcfl  evidence  oi  innumerable 
miracles  done  truly  before  their  eyes,  and  fo  believed  not  the 
truth  at  all,  or  elfe  revolted  from  it  after  they  had  embraced  it 
by  an  almoft  general  apoflafy,  and  fo  received  it  not  in  the  lore 
of  it  th&t  they  might  be  faved,  declaring  that  they  were  by  Gods 
jufl  judgment  permitted  by  the  falfe  miracles  oi  (heir  imp  of.  or  s, 
affifled  by  the  power  oi  Satan,  to  believe  a  lie,  and  fo  to  perifn 
for  their  infidelity  or  apoftafy,  as  hath  been  fully  proved  ;  and 
fliould  this  be  enlarged  to  all  who  relufe  to  believe  the  truth 
preached  and  confirmed  to  them,  or  elfe  bore  no  fincere  affec- 
tion to  it  when  they  had  embraced  it,  what  is  this  to  an  eternal 
decree  of  reprobation  fuppofed  to  be  made  concerning  the 
greater  part  of  mankind  before  the  world  was  made  ? 

LaflLy.  As  for  the  paffages  cited  from  Rom.  ix.  they  can  be 
nothing  to  the  purpofe,  that  chapter  being  not  at  all  defignedto 
determine  any  thing  concerning  God's  Abfolute  Decrees  ol 
dealing  with  mankind  in  general,  or  any  particular  perfon  thus 
or  thus,  as  to  their  final  and  eternal  flate;  but  only  to  juflify 
his  dealing,  as  in  his  providence  he  afluaily  had  done,  with  the 
unbelieving  Jews  and  the  believing  Gentiles,  in  rejeOing  the 
jews  upon  their  ftubborn  infidelity,  and  the  bardncfs  of  their 
hearts,  .Tnd  admitting  the  believing  Gentiles  to  be  his  church, 
and  the  fpiritual  feed  of  yJlfra/iam,upon  their  faith,  and  lubmif- 
fion  to  the  terms  God  had  propofed  tor  their  juftification  and 
acceptance  with  him;  as  appears, 

l/l.  From  his  recapitulation  of  his  whole  difcourfe  in  thefe 
words,  ver.  30.  t»  »»  ffiiA.t>,  xvhat  do  zee  fay  then,  i.  e.  what  is  the 
fubflance  of  what  I  have  intended  in  this  whcle  difcourfe?  it  is 
even  this.  That  the  Gentiles  zi'hich  (before  the  preaching  ot  the 
gofpelj  followed  not  after  righteoitjnejs,  have  yet  f  through  faithj 
attained  unto  xrghteoufnejs  ;  but  they^wsjollozving  after  the  lazo 
ofrighteoiijnefs  (or  after  rightcoufnefs  by  the  lawj  have  not  ob- 
tained unto  rtghteoufnefs,  becaiifc  they  fought  it  not  b\  faith  (in 
ChriltO 

9.dly.  This  is  apparent  from  the  apo/lle'.s  prayer  and  vehement 
dffire  that  all  Ifrael  might  be  Javed,  Chap.  x.  1.  for  upon  fup- 


3 6  Dfcree  of  Reprobation. 

pofuion  of  fiich  a  Decree  of  Reprobation  concerning  them, 
this  miift  not  only  have  bpen  a  vain  prayer,  but  even  an  op- 
pofinpf  of  his  will,  and  Ev^oxix,  io  the  good  pltafure  of  God,  re- 
ve^l]ed  to  him  ;  fince  it  is  evident  he  prays  here/<7r  thtjalva- 
hon  of  all  Ifrael,  of  them  whofe  zeal  to  God  zvas  not  acrord^ 
I'jg  to  knowledge^  and  who  were  ignorant  of  God's  righteoiif- 
n^fs,  ver.  2,  3'»  and  not  for  thofe  only  who  were  predellit;ati84 
to  falvatiunV  *■ 


«^^^^ 


CHAPTER      II. 

Containing   Arguments  againjl  this  AhfohUe  Decree  of 
Reprobation  or  Pretention  of  Fallen  Man, 


I 


COME  now  to  fliew  that  this  doftrine  is  plainly  contrary 
both  to  the  nature  and  the  will  oi  God. 

To  the  perfeclions  of  his  nature,  for, 

Section  J. — \Jl.  God  doth  immutably,  unchangeably,  and 
from  the  necefTary  perfection  of  his  own  nature,  require  that 
we  fhouid  love,  fear  and  obey  him  j  were  it  not  fo,  the  Ji^a-e 
thens  who  can  only  know  this  by  the  light  of  nature,  or  by 
confideration  of  the  divine  perfeftions,  v/ould  lie  under  no  ob- 
JijTations  to  love,  fear  ©r  ferve  him  ;  whereas  among  the  Hea- 
then fages,  I'mo^oci  and  'nix^is^i  r^  SjJj,  to  obey  God,  diV\^jollow 
hif  diredions,  is  reprefented  as  the  perfeftion,  aiid  the  chief 
end  of  man  :  Again,  his  moral  apd  imitablc  perfcflions,  vi^, 
}us  holmefs,  juftice,  truth,  goodneis,  mercy,  being  eU'ential 
perfe6lions  flowing  from  his  nature,  r^iufi;  alfo  be  tlie  rule  of 
the  exercife  of  his  will  and  power  ;  and  as  God,  whilft  he  is 
■what  he  is,  cannot  but  be  the  proper  ohjefi  of  our  love,  fear 
and  our  obedience,  even  fo  by  the  complacency  he  hath  in 
thofe  moral  perfeciionsjhe  cannot  but  be  defirous  that  all  men 
fhouid  imitate  them,  and  refemble  him  in  them  as  much  as 
they  are  able,  and  therefore  hath  required  his  people  to  be 
holy,  becaufe  the  Lord  tlieir  God  is  holy  Jo  be  merciful  os  their 
heavenly  Father  7S  }n,erciful,  to  he  kind  tq  the  unihankj'id  and 
the  wicked  that  they  may  he  his  children,  to  be  righteous  as  he 
is  rigkieous,  and  to  put  on  the  neio  mxn  which  is  created  after 
God  :n  righteoufntfs  and  true  holmefs.     Hence  the  philofo- 


Decree  of  Reprolaiion.  37 

phers  have,  by  the  light  of  nature,  conipired  in  this  truth,  that 
man  then  walks  moll  fiutably  to  his  nature  and  his  dignity, 
when  he  walks  after  the  example  of  God,  that  tl>e  veiy  end  of 
all  pliilofopky  y.a.\  riXos  rov  av^pwiTH,  and  the  ptrf^Hion  of  hu- 
man nature,  confifls  in  being  like  to  God.;  and  that  we  then 
hell  glorify  him  when  we  refemble  him  in  thefe  perfeftions  ; 
that  it  ought  to  be  his  chief  care  fft'^77v,  to  live  the  life  oj  God, 
cufj^JirjXiriv cestui  to  converfejiill  with  him  ht^oicuQr.yxi  to  be  like 
him,  and  hijL,oyycjp.ovviaa.i  to  ve  oJ  the  fame  mind,  will  and  ajftc- 
tions  to  him,  and,  lalUy,  to  be  (fco(popH/w,Hvoj  poffejfid  and  aEled 
by  him..  He  therefore  cannot  have  decreed,  that  is,  have  will- 
ed, that  the  greatefl:  part  of  men  Ihould  be  for  ever  lett  under 
an  incapacity  ol  loving,  fearing  and  obeying  him  ;  and  feeing 
He  mull  earneftly  defire  that  all  men  Ihould  he  holy,  right- 
eous, kind  and  merciful, He  cannot  have  ordained  they  Ihould 
be  otherwife  for  want  of  any  thing  on  his  part  requifitc  to 
make  them  fo;  much  lefs  can  he  command  them  under  the 
penalty  of  his  fevere  difpleafure  fo  to  be,  arid  yet  leave  them 
under  an  incapacity  of  being  fo.  And  does  he  think  worthily 
of  God,  who  knowing  that  all  the  lapfed  fons  ol  Adam  were 
equally  the  objefls  of  his  pity  and  comraiferation, equally  ca- 
pable of  his  mercy,  and  equally  his  offspring,  and  lo  no  more 
unworthy  of  it  than  the  reft,  believes  that  his  decrees  of  gov- 
erning and  difpoling  of  them  are  wholly  founded  on  fuch  an 
abfolute  will  as  no  rational  or  wife  man  atls  by  ;  fo  that  he 
determines  of  the  everlafting  fate  of  the  fouls  he  daily  doth 
create  after  the  tall  of  Adam,  without  refpeft  to  any  good  or 
evil  done  by  them,  and  fo  without  refpe£l  to  any  reafon  why 
he  puts  this  difference,  or  any  condition  on  their  parts  ;  and 
yet  attcrwards  in  all  his  revelations  made  in  order  to  the  reg- 
ulating of  their  lives, fufpends  that  everlafting  flate  upon  con- 
ditions ;  or  that  he  hath  placed  the  far  greateft  part  of  them 
under  an  Abfolute  Decree  of  Reprobation, which  leaves  them 
nncapable  of  falvation,and  then  not  only  bids  ihemjavethem- 
Jdv'-s,  invjtes,  encourages,  and  fends  mefTengers  to  entreat 
them  to  be  reconciled,  knovving  he  doth  all  this  in  vain, when 
lie  does  no  more,  and  then  eternally  torments  them  for  neg. 
{eciing  ijjat  falvatlon,  though  he  knows  they  never  can  do  oth- 
erwife without  that  grace  which  he  hath  abfolutely  purpofed 
for  eve;-  to  deny  to,  or  withhold  from  them?  Surely  bethinks 
more  worthily  of  the  God  of  love  and  mercy,  who  looks  upon 
him  os'an  unlverfal  lover  of  the  fouls  of  men,  who  therefore 
would  have  all  men  to  be  faved,  and  gives  them  all  things  ne- 
ccjfciry  unto  life  and  godlinejs,  draws  them  to  him  with  the 
cords  oJ  a  7nan,  the  cords  of  love,  and  by  the  moft  alluring 
proinifes,  and  by  the  ftrivings  of  hisvhinJy  fp'irit ;  fwears  to 
them  that  he  icould  not  they  Jheuld  peYiJli;    \varns  them  of. 


38  Decree  of  Reprobation. 

and  conjures  them  to  avoid  the  things  which  tend  to  their  c- . 
ternal  ruin  ;  dircfts  theni  to  the  means  by  which  they  may 
mo/l  certainly  efcape  it ;  rejoiceth  more  at  the  converCon  of 
one  (inner,  than  at  the  righteoufnefs  of  ninetynine  perfons 
who  need  no  repentance ;  and  when  all  the  methods  of  his 
grace  are  loft  upon  them,  breaks  forth  into  compafTionate  and 
melting  wifhes.that  ihey  h^iA  kncxvn  the  things  ictuch  do  belong 
to  their  eternal  peace.  Again,  confider  whether  he  conceives 
more  truly  and  honorably  of  God,  who  tliinks  he  choofes  his 
favorites  without  reafon  and  rewards  them  without  any  qual- 
ifications, but  thofe  he  irrefiftibly  works  in  them  ;  or  he  who 
looks  upon  hiiTi  as  one  who  dealeth  with  all  men  not  accord- 
ing to  his  hut  their  own  works,  as  they  are  willing  and  obedi- 
ent, as  they  render  theinfelves  fit  objects  of  his  love,  and  re- 
wards them  as  they  ufe  duly,  or  receive  his  grace  in  vain,  as 
they  improve  the  talents  he  hath  given  them,  or  hide  them  in 
a  ■napkin?  Whether,  lalHy,  he  reprefents  God  honorably, 
who  believes  that  God  by  his  revealed  will  hath  declared  he 
zcoiild  have  all  men  to  be  faved,  and  yet  by  an  antecedent  fe- 
cret  will,  would  have  the  greateflpart  of  them  to  perifh  ;  that 
he  hath  Impofed  a  law  upon  them  which  he  requires  them  to 
obey  on  penalty  ot  his  eternal  difpleafure,  though  he  knows 
they  cannot  do  it  without  his  irrefiftible  grace,  and  yet  is  ab- 
folutely  refolved  to  withhold  this  grace  from  them,  and  then 
to  punifh  them  eternally  for  what  they  could  npt  do  without 
it';  and  after  all  inquiries,  Why  wUl  you  die?  koiu  long  zvill 
it  he  ere  this  people  obey  me  ?  when  xvilt  thou  be  made  clean  ^ 
u-hat  could  J  have  done  more  for  their  zceljare  xvhich  I  have 
not  done  ?  Or  he  who  believes  it  more  agreeable  to  the  truth, 
and  the  finccrlty  of  the  divine  nature,  to  deal  plainly  with  hi& 
creatures,  and  mean  what  he  fays ;  and  therefore  not  to  feem 
very  defirous  they  fliould  do,  or  avoid,  what  he  knows  they 
never  could  do  or  avoid,  and  he  will  not  enable  them  to  do  or 
avoid,  and  then  complains  that  they  have  not  done  it,  and  in- 
quires M'hat  was  wanting  on  his  part  to  enable  them  to  do  it  ? 
Section'  II — ^dty.  This  will  be  further  evident  from 
ihofe  ytr?y;/y  77f.f  which  declare  God  is  longfuffcring  ions 
ward,  not  being  zvitling  that  any  Jliould perijh,  but  that  oil 
.JJwuld  come  to  repentance  ;  and  that  he  lent  his  prophets  to 
prevent  their  ruin,  hecanfe  he  had  compajpon  on  them  :  That 
he  commands  his  prophrts  on  peril  of  contraBing  the  guilt  of 
their  blood,  10  warn  his  people,  that  without  repentance  and 
reformation  they  mini  die,  and  to  let  them  know,  that  as  hire 
as  he  lives  he  nould  not  the  death  oj  hi%i  that  dies,  but  rather 
7vould  have  him  turn  and  live  \  and  that  therefore  they  could 
have  no  reaibn  to  fay  his  ways  were  not  equal,  or  that  they 
fufFcrcd  for  their  fathers  fins.     For, 


Pccree  of  RfprobatioH*  39 

tjl.  Doth  it  become  the  wifdom  of  God  to  ule,  or  to  ap~ 
Jjoint  thofe  means  for  t!ie  attecling  v/hat  he  wouhl  have  done, 
which  he  knows  to  be  no  nipans,  becaufe  no  ways  fufficient 
to  produce  the  affigncd  end  -and  to  withhold,  yea.  to  decree 
to  withhold  that  which  ahme  could  make  them  i"o  ?  And  yet 
if  he  ufed  only  his  lon^Juffcring  to  lead  men  to  repentance^ 
Tent  only  prophets  and  7nejfe7]frers  to  warn  them  to  turn  Iroia 
the  evil  of  their  ways ;  and  this  longjujfering,  and  ihefe  zcarn- 
ings  mufl  be  incfFfrfttial  to  ihefe  ends,  where  that  2t/ijrujl ruble 
grace  which  he  did  not  vouch fafe  is  wanting  ;  he  uled  only 
means  which  he  knew  never  could  produce  thele  ends,  and 
withheld  that  which  could  alone  produce  them* 

2dly.  Doth  it  become  the  fincerity  and  wifdom  oi  God  to 
declare  he  did  thefe  things  out  of  compajjion  to  his  people,  till 
they  fo  far  defpifed  his  mcircngers,and  rcje6ted  their  warnings 
and  admonitions,  that  there  was  no  further  remedy  tor  them, 
710  healing  of  them,  faith  the  Hebrew,  when  he  himlell  beheld 
them  in  their  Eutopian  majfa  pcrdita,  without  the  leafl.  com- 
panion, never  defigning  them  any  remedy  ;  or,  which  is  in  c- 
vent  the  fame,  not  any  that  could  be  eftedual,  but  even  then 
decreeing  to  withhold  from  them  that  grace,  without  which 
there  could  hz  no  healing  by  zxij  rnejfenger  ox  prophet  fcnt 
unto  them  ?  Does  it  become  either  his  wifdom  or  fincerity  to 
quarrel  with  his  people  for  faying  the  Jathers  had  eaten  four 
grapes  and  the  chilurens  teeth  were  Jet  on  edge  ;  or  that  they 
died  for  the  fins  oj  their  Jorejuthers,.oi.  tor  inquiring  thus,  f 
our  tranfgrejjions  and  our  fins  lie  upon  us,  and  we  pine  away 
in  them,  can  we  then  live?  when  his  decree  had  made  it  the 
fad  doom,  not  of  them  only,  but  even  of  the  greateit  part  ok 
mankind,  to  die  eternally  lor  the  fin  61  their  forefather  .i/^^ffi, 
and  the  apple  he  had  eaten  fo  long  ago,  fet  all  his  childrens 
teeth  on  edge,  and  made  fo  many  precious  fouls  lo  pine  azvay 
in  that  iniquiiy,  fo  that  they  could  apt  live  ?  Or  could  he 
hope  to  manitelt  the  equity  oj  his  ways  by  faying,  all  fouls 
are  mine,  if  he  was  not  only' like  the  bfirich  to  the  greateit 
part  oi  them,  (a)  hardening  Mmjelfagainfl  his  (fw  a.  off  spring, 
•nade  alter  his  own  image,  as  if  they  ivere  not  his.,  but  even 
making  the  mod  of  them,  after  the  fall  of -'id^^?«,  under  that 
previous  aft  of  Preteriiion,  u'hich  rendered  their  damnation 
unavoidable?  Is  he  fo  concerned  to  jufiity  the  Equity  of  his- 
proceedings  by  declaring  that  the  Jonfhall  not,  die  a  temporal 
death  for  the  iniquity  of  his  father,  but  the  Joul  that  perlonal- 
\)'  finneth  hefialldie;  when  this  more  obvious  exception  lay 
againft  the  equity  of  his  proceedings  with  the  fons  of  men, 
that  molt  ot  the  fons  of  Adan.  lay  under  death  eternal  by  hie 
peremptory  decree  for  the  fin  of  their  forffither,  committed 

{a J  Job  xxxix,    i5.    ' 


40  Decree  of  Reprohation, 

long  before  they  had  a  being,  and  fo  before  they  were  in  a  ca- 
pacity of  any  perfonal  offence  ?  Does  it  become  hi«  fincerity 
to  feem  fo  earneil  in  his  calls  to  them  to  repent,  and  turn 
themfelves  from  their  tranfgrefllons,  and  to  inquire  with  fo 
much  feeming  concern/^^ /'^/^)'  wUl yoiidie?  and  to  ftrength- 
en  his  invitation  with  an  oath  and  foiemn  declaration,  (cj  I 
have  no  pica  Jure  in  the  death  of  hiw  that  diefh,  therefore  turn 
yaurfelves  and  live  ye  ;  and  an  m<\nn'y.  Halo  Kaphatiti  B^- 
fliab,  am  I  not  inuch  delighted  in  that  that  the  Jinner  turnetk 
from  his  evil  ways,  and  liveth^  when  he  himfelf  haih  pad  that 
a6l  of  Preterition  on  them,  which  renders  it  impoffible  Tor 
them  to  repent,  or  turn  from  the'evil  of  their  ways,  and  there- 
fore impoffible  that  they  fhould  liVe?  J'^''"' 

To  fay  that  God  is  ferious,  fjhcer«,  and  in  good  earneft  in 
tl>efe  declarations  and  inquiries,-  although  (d)  revera  decrevit 
Gratiam  necejfariarn  ad  ilia  prajlanda  exsnon  indulgere,  and 
eos  ad pernicient prafcripfit.  He  hath  decreed  not  to  vouchfafe 
them  grace  necejfary  to  pcrjorm  theje  things,  and  hath  ap- 
pointed them  for  dejlruflion,  or\\y  becaufe  the  thing  corn- 
Branded,  though  it  be  inipofhble  to  be  done  by  them,  would 
be  gratekil  to  him  it  it  were  done,  and  therefore  may  be  faid 
to  be  willed  by  him,  voluntate  fimplicis  complacentnf,  by  a 
will  of  complacency  ;  is  moil  apparently  to  put  a  force  upon 
the  text,  to  delude  men  with  vain  words,  and  to  make  the 
great  and  good  God  fpeak  fo  to  his  people  in  the  concerns 
ot  their  faivatjon,  as  a  vvife,  hotieft  and  fmcere  man  would  be 
afliamed  to  fpeak  to  his  neighbor.*     And 

ifi.  It  puts  a  raanifeft  foi;ce  Upon  the  text;  for  in  what 
propriety  of  fpeech  can  he  be'  laid  to  be  raore  defirous  that 
lapled  finners  fi7ould'  return  frdrti  the  evil  of  their  ways  and 
live,  than  that  they  ihould  continue  in  their  hns  and  die,  who 
feeing  them  under  an  abfolute  necelTity  ot  dying  without 
grace  neeetfary  to  avoid  it,  leaves  them  under  that  fad  necef- 
fity  ?  And  who  feeing  them  under  an  equal  incapacity  at 
living  without' the  fame  grace,  .decrees  that  they  Ihail  never 
have  it,  and  therefore  in  effe^.  faith,  they  fhall  die  and  not 
live  !*  Surely  when  that  which  they  fay  would  be  grateiul 
to  God,  is  by  him  left  under  a  known  impoflibllity  ot  being 
done,  he  can  not  properly  be  faid  to  will  it  at  all,  becaute 
voluntas  non  e/l  nnpojjibilium,  a  true  will  only  refpeds  things 
pofjible  ;  much  lefs  can  he  be  faid  to  will  it,  rather  than  that 
death,  which  by  his  own  decree,  i.  e.  his  will  and  rule  oi  ail- 
ing, he  hath  made  impothble  to  be  avoided.     Again  ; 

Doth  he  not  delude  men  with  vain  words,  who  teacheth 
that  a  God   of  truth  and    fincerity,  and  of  great  goodnefs, 

(b)   Ezek.  xviii.  33,  31,32. (cj  Vcr.    23. [dj  Mavef.  contr. 

Socin,  To.  i.  p.  669. 


Decree  of  Reprobation,  41 

doth  with  much  feeming  ardency  and  compafTion,  inquire  of 
perfons  abfolutely  doomed  to  death  by  his  own  prcfcription, 
Why  mil  you  die?  and  faith  unto  ihem  with  fuch  f)niptoms 
of  a  pafTionate  concern,  turn  ye,  turn  ye  from  your  evU  xuays^ 
■why  will  you  die?  repent,  and  be  converted  from  all  your 
tranfgrejjions,  fo  iniquity  fliall  not  be  your  ruin  ;  when  he 
himfelf  had  from  eternity  appointed  them  to  ruin;  arid  pur- 
pofed  to  ^v'ithhoUl  from  them  that  grace  without  which,  it 
was  impbfTible  they  fhould  repent  or  be  converted  ?  and  that 
he  calls  upon  them  to  cajl  away  from  them  all  their  tranfgref~ 
fons  whereby  they  have  tranfgrefjed,  and  make  thempdves  a  nerjo 
heart,  and  a  nezv  fpirit,jor  I  have  no  pie  a  fur  e  in  their  death  ; 
when  he  himfelf  only  propounds  the  way  of  life  unto  tlreni 
upon  impofTible  conditions  ? 

Did  ever  any  honeft  man  fincerely  thus  attempt  to  tngz^o. 
another  to  that  which  he  beforehand  knew  was  impoffible  for 
him  to  do,  without  that  help  he  had  determined  to  deny  him  ? 
or  inquire  why  he  would  do  what  he  well  knew  he  never 
could  avoid  ?  Did  ever  any  wife  ph)  fician,  oculiff  or  chirur- 
geon,  fay  to  the  blind,  the  deaf  and  lame,  I  am  not  v,'illing  yoii 
fhould  ftill  continue  under  thefe  diltempers,  put  away  there- 
fore your  blindncfs,  deafnefs  and  lamenefs,  and  it  fhallbe  well 
with  you  J  when  they  well  knew  it  was  impofTible  for  them 
to  do  it  without  their  art,  and  that  they  were  refolved  it  ftould 
afford  them,  no  afTiTiance  in  fo  doing  ?  If  then  the  cafe  he  per- 
feftly  the  fame,  in  reference  to  all  to  whom  God  hath  decreed 
not  to  afford  fufliclent  grace  to  enable  them  to  repent,  and 
turn  to  him,  or  to  obtain  a  neio  heart  ^n^fpiril^  and  more  ef- 
pecially  to  them,  quos  ad  pcrdilionem  prajcrip/il,  whom,  he 
hath  ordained  to  die  eternally ;  who  can  imagine  a  God  of 
wafdom  and  fincerltv,  not  to  fay  goodnefs,  fliould  fo  deal  with 
the  generality  of  lapfed  men,  as  no  good,  wife,  honeft  or  rrue 
hearted  man,  could  have  the  face  to  deal  with  one  like  him- 
felf ?  Infini-te  are  the  demanflrations  which  might  he  produced 
againft  this  tremendous  decree,  but  I  fhall  wave  them  all  at 
prefent,  intending  in  the  feftlon  containing  arguments  againll 
an  Abfolute  Elc6'tion,  to  confute  both  thpfe  decrees  togetl^er, 


4  a  Decree  of  EkHian, 


CHAPTER     III. 

Concerning  Predeftination,   or  the   Ahfolute   EleBion  of 
feme  particular  Perfons  to  Eternal  Life, 

^  IJ"  C  T  T  O  \I    T         I 

■  X  HIS  with  refpeft  to  the  end,  is  an  Abfolutc 
Decree  and  purpofe  of  bringing  a  certain  number  of  perfons 
to  eternal  life,  without  refpeft  to  their  forefeen  faith  or  perfe- 
verance. 

zdly.  As  it  refpefls  the  means,  it  is  an  eternal  Decree  and 
purpofe  of  giving  to  thefe  men,  and  thefe  alone,  that  efFeftual 
grace  which  fliall  infallibly, and  infruftrably,  produce  in  them 
faith,  fanftification  and  perfeverance  to  the  end. 

And  here  note.  That  this  Eledion  or  Predejlination  confid- 
ereth  all  men  in  the  fame  condition,  alike  miierable  and  dam- 
nable, alike  impotent,  and  wanting  effeftual  grace,  and  alike 
meet  to  be  the  objefts  of  his  eternal  love,  and  partakers  of  tf- 
fc£lual  grace ;  fo  that  as  in  two  apples  of  equal  goodnefs,  no 
reafon  can  be  given  why  I  fhould  choofe  one,  rather  than  the 
other,  fo  neither  can  any  reafon  be  afligned  why  all  or  any  of 
thefe  perfons  are  thus  elefted  to  falvation,  rather  than  all,  or 
any  that  are  not  elefted.  In  oppofition  to  this  dotlrine  I 
alTert, 

\Jl.  That  the  eleftion,  mentioned  in  the  kolyfcriptures,  is 
not  that  of  particular  perfons,  but  only  of  churches  and  iia- 
tions. 

2.dly.  That  this  ele6^ ion  doth  import  rather  their  being  cho- 
len  to  the  enjoyment  of  the  means  of  grace,  than  to  a  certainty 
of  being  faved  by  thofe  means ;  that  it  is  only  thatwhich  puts 
them  in  a  capacity  of  having  all  the  privileges  and  blefTings 
which  God  hath  promifed  to  his  church  and  people,  rather  than 
under  any  ahfolute  affurance  of  their  falvation,  or  of  any  fuch 
grace  as  fhall  infallibly, and  without  any  pofTibility  of  fruftra- 
tion,  procure  their  falvation. 

^d/y.  That  the  ele£lion  to  falvation  mentioned  in  the  holy 
feripiures  is  only  through  faith  joined  with  holinefs,  according 
to  thofe  words  of  St.  Paul,  (a)  God  hath  eleHedyou  (Theffa- 
lonians)  to  Jalvation,  h  uynxa^^u,  by  the  Jan^-ifi cation  of  the 
fpirit,  and  the  belief  of  the  truth.  That  it  is  only  a  condi- 
tional eleflion  upon  our  perfeverance  in  a  life  oi  holinefs, and 

faj  iTheflT.  ii.  13. 


Decree  of  EleUion.  43 

Is  to  be  made  Aire  unto  us  by  good  works,  according  to  that 
exhortation  of  St.  Peter,  (b)  give  diligence  to  make  your  call- 
ing and  tleElion  Jure,  Sja  t<2v  y-ccXSiM  gjjywv,  by  good  works,  as 
both  the  fathers,  the  Syriac,  the  vulgar,  the  ^Etkiopic,  and 
many  ancient  copies  read,  and  as  the  text  requires,  the  words 
immediately  following  being  thefe  (cj  for  if  you  do  theje. 
things  you  fliall  never  fall ;  plainly  declaring,  that  both  the 
makmg  of  their  calling  and  eleflion  fure,  depended  on  their 
doing  of  thofe  works  of  virtue,  godlinejs,  temperance,  patience, 
brotherly  kindnefs  and  charity,  mentioned  ver.  5,  6,  7.  of  that 
chapter. 

Now  that,  the  whole  fociety,  or  all  the  members  of  the 
church  of  God  and  Chrift,  are  in  the  fenfe  o{  fcnpture,  the 
chofen  and  ele6l  of  God  ;  or  that  the  ele£iion  mentioned  in 
the  holy  fcriptures  is  not  an  Abfolute  Ele6lion  of  particular 
perfons  to  falvation,  but  rather  of  whole  nations  and  focieties 
to  be  his  church,  and  his  peculiar  people,  will  be  made  fully 
evident  from  an  impartial  view  of  all  thofe  places  of  the  Old 
and  the  New  Teftament,  where  this  phrafe  frequently  occurs. 
And, 

Sfxtion  II. —  tfl.  In  the  Old  Teflament  it  is  moft  evident 
that  not  the  righteous  and  obedient  perfons  only  are  flyled  the 
eleft,  but  the  whole  nation  of  the  Jeius,  good  and  bad,  were 
the  eleft  of  God  ;  for  in  the  books  of  Mofes  this  phrafe  is 
ftill  applied  to  the  whole  nation  of  \}n^Jews,  as  in  thefe  words, 
(d)  becaufe  he  loved  thy  fathers,  therefore  I'ic'Ki^a.ro  to  a-A.sfy.cc. 
oivTwM,  He  chofe  their  fed  after  them,  and  brought  them  out  of 
Egypt  by  his  mighty  power;  where  it  is  evident  that  the  whoh 
feed  ot  Abraham,  Jfaac  and  Jacob,  even  all  that  came  out  of 
Egypt,  are  the  eled.  Again,  (e)  Jehovah  thy  God  hath  chofen 
thee  to  be  a  peculiar  people  to  himfelf  above  all  people  that  are 
upon  the  face  of  the  earth.  The  Lord  did  not  fet  his  love  upon 
you,  and  chuj'e  you,  becaufe  you  were  more  in  number  than  any 
people :  But  becaufe  the  Lord  loved  you,  and  becaufe  he  would 
keep  the  oath  zvhich  he  had  Jworn  to  your  fathers,  hath  he 
brought  you  out  with  a  mighty  hand,  and  redeemed  you  out  tf 
the  houje  of  bondmen,  from  the  hand  ^Pharaoh  king  of  \L- 
gypt ;  where  alfo  evident  it  is, 

if.  That    their  being  chofen  before   other  nations,   to    be 
God's  peculiar  people,  is  their  cle6lion. 

zdly.  That  all  who  were  brought  out  of  Egypt,  were  thus 
beloved  and  elected. 

3^/y.  That   to  his  beloved  and   elefled  people,    God  only 
promifeih  to  keep  covenant  and  merty,  provided  they  would 

(b)  2  Pet.   i.   10. fcj  Ver.   ii. fd)  Deut.  iv.  37. (e)  jz 

?rfo?^^alo  x)  TTfoiXi^ulo,  Deut.  vii.  6,  7,  8. 


44  Decree  of  EleBion. 

love  him,  and  obey  his  precepts  ;  ^nd  that  he  thfeatencth  ttt 
dellroy  them,  and  to  repay  them  to  their  face,  it'  they  negleft- 
ed  fo  to  do.  In  the  tenth  chapter,  he  fpeaks  thus,  (fj  The 
Lprd  had  a  delight  in  thy  fathers  to  love  than,  kxI  iz^oAzjxro, 
and  he  elctled  you  their  feed  after  them  above  all  people  ;  cir- 
cuvicf  therefore  the  forejlin  of  your  hearts,  and  be  no  more 
fliff  necked.  Where  again  evident  it  is,  that  the  whole  feed  of 
Abraham  by  Ifaac,  even  the  fliff  necked  of  them,  were  the  e- 
le6];  of  God.  Chap.  xiv.  he  faith  to  all  to  whom  the  followrJ^' 
ing  precepts  did  belong,  and  tlierefore  doubtlefs  to  all  Ifrael, 
(g)  thou  clrt  an  holy  people  to  the  Lord  thy  God,  xxl  al  IgsXs^- 
aro  Q  'A.-JPQIS,  and  the  Lord  hath  chofen  thee  out  to  be  a  peculiar 
people  to  hivifelf  above  all  nations'. 

And  with  this  notion  of  the  v.'ords  accords  the  conftant  ufe 
of  the  fame  phrafe  in  all  the  prophets  and  facrcd  writings  of 
the  Old  Teflament.  Thus  Solomon  faith,  fhj  Thy  fervant  is 
in  the  miclfl.  of  thy  people',  ov  i^eXs'^ii;,  zuhich  thou  hajl  elctled,  a 
great  people  that  cannot  be  numbered,  nor  couhted  for  multi. 
tude.  In  the  book  of  'Pfulms  the  Jezos  in  general  are  ftyled 
fij  the  feed  of  If rael  his  fervant,  the  children  of  Jacob,  skXeh- 
Tol  dvTH,  his  elefl ;  there  it  is  faid,  tov  'lajta'C  ixvr"o  s^eyJ^xrOf 
(k)  the  Lord  hath  chofen  Jacob  for  himjelf  and  ifraelfor  his 
own  inheritance  ;  that  the  flJ  Lord  brought  forth  his  people 
with  joy,  y.xl  rov?  iyckz-nrovs  dvrov,  and  his  eled  With  gladnefs  ; 
there  be  defires  of  God  to  fee  the  good,  t»v  l>iK£xra'v,'of  his  e~ 
IcEl,  and  to  rejoice  in  the  gladnefs  of  his  nation,  and  with  his 
inheritance  :  So  that  throughout  the  book  of  Pfahns  God's 
people,  his  fervants,  his  nation,  his  inl>eritance,  and  his  eleU, 
are  the  fame  perfons. 

In  the  evangelical  prophet  we  find  God  fpea]iing  o{  Jacob, 
ov  iii\-Jtai.[x.'r,^,  (m)  whom,  faith  he,  /  have  chofen,  and  Ifrael 
zuhom  I  have  loved ;  and  to  whom  he  fpeaks  thus,  fnj  thou 
art  my  child  whom  I  have  chofen:  There  G'od  declares  he  will 
make  waters  in  the  wildernefs,  and  rivers  in  the  defart,  ito-viaoci 
royivos  ^.ov  to  sjcXektov,  foj  to  give  drink  to  my  chojen  genera^ 
tion,  my  people  zvhom  I  have  chofen  to  fet  forth  my  fraife  ; 
there  we  read  o^  fpj  Jacob  my  fervant,  and  Ifrael  mine  eleB^ 
and  of  a  mountain  zohich  his  elcBfiall  iniicrit,  and  in  which 
■his  fervants  fia.ll  dwell. 

In  the  prophet  Jeremy  we  find  God  is  difpleafed  with  therri 
who  faid,  (cj)  the  two  families  im  Ti?s  whom  the  Lord  hath 
chojen  he  hath  even  cajl  them  off.  The  prophet  £2ciz<:/ fpeaks 
of  the  day  frj  when  the  Lord  chofe  Ifrael,  and  lifted   up  Ins 

CfJ  Ver  15,  16. fg)  Ver.  2. (h)  i   Kings  iii.  8. (i)  VL 

cv.  6,  43. jfk)  Pf.  cxxxv.  4. (IJ  Pf.  cvi.  5.- (mj  Ifa.  xli.  8, 

9. fnJ  xliii.   20.   21. fe)  xlv.  4, (pj    Ixv.  9. (qj  Jer. 

xxxiii.  24. frJ  £2ek.  xx.  5. 


Decree  of  EleHion.  45 

hand  to  the  feed  of  the  houfe  of  Jacob,  or  engaged  himfelf  by 
covenant  to  be  their  God.  The  prophet  Zechanah  ftyles 
God,  ffj  the  Lord  zvho  hath  choftn  JerufaUm,  and  fpeaketh 
of  a  time  when  he  fhlill  yet  comfort  Zion,  andJJtall  yet  choofe 
Jerufalem  ;  and  Darnel  of  a  time  when,  o*  exXektoi  avTw,  (tj 
his  ekclfhall  not  bt  able  to  /land  before  their  enemies. 

And  to  carry  on  this  phrafe  through  the  times  of  the  Old 
Tefiament,  in  the  book  of  Eflher  we  are  told  of  a  time  in 
which  TO  yivoi  exXcxrov,  (uj  the  chofen  generat'ton  fhould  have 
perifhed,  i.  e.  in  which  the  wicked  Haman  defigned  to  cut  off 
the  Jews.  And  in  the  book  of  Ecclejiafiicus  we  are  informed 
i\\'dX  fx)  Jojhua  zvas  made  great,  s'nl  aurvipix  rZv  h.Ksx.rwv  av-' 
roD.forfaving  the  eled  of  God,  that  he  might  fet  Ifrael  in  their 
inheritance. 

Thus  have  I  traced  this  phrafe  through  the  Old  Tefiament, 
and  lliewed  that  it  belongs  not  to  particular  perfons  but  to  the 
whole  Jcwifh  nation  ;  to  the  bad,  as  well  as  to  the  good  a- 
hiong  them  ;  to  them  to  whom  he  threateneth  the  worll  ot  e- 
vils,  as  Well  as  them  to  whom  he  promifes  the  greateft  blef- 
fings. 

Section  III. — When  in  the  Ntzo  Tefament  it  is  applied 
to  chrif'ians,  it  plainly  doth  include  as  many  as  were  convert- 
ed to  the  chriflian faith.     For, 

1.  When  it  is  applied  to  the  Jewifli  converts  it  plainly  fig- 
nifies  all  that  had  been  converted  to  the  chriflian  faith;  thus 
when  St.  Peter  writes  to  thofe  of  the  difperfion  (who.had  ob- 
taihed  like  precious  faith  with  them)  living  in  Pontus,Galatia,^ 
Cappadocia,  Afa  (minor)  and  Bithynia :  He  faith  to  thera 
all,  (yj  ye  arc  yivos  sxXsurov,  an  elecl  generation,  a  royal  priefi- 
hood,  an  holy  nation,  a  peculiar  people,  that  ye  might  JJiew 
f(frth  theprnifs  of  him  that  hath  called  you  from  dar/inefs  i-nto 
k'l's  marvellous  bght ;  all  which  are  the  very  titles  given  to 
the  whole  Jew  fit  nation  in  the  Old  Tefiament.  Now  fincc 
St.  Peter  could  not  affirm  of  all  thefe  chrif'ians,  without  a 
revelation,  that  they  \vere  ekB,  according  to  that  fenfe  of  the 
woi-d,  which  makes  it  to  import,  men  abfolutely  defigned  for 
eternal  happinefs,  lie  only  muft  affirm  this  of  them  all,  becaufe 
they  all  protelfed  chrifLanity,^nCi.  fo  were  vifible  members  of 
the  church  oi  Chrif;  as  will  be  farther  evident  if  we  confidcr 
thefe  particulars. 

(1.  That  lie  exhorteth    thefe   eleEl  (z)  not  to  fafiion   thrm- 
felves   according  to  the  lufls  of  their  former   ignorance  ;  (a) 


to  lay   afide  all  wickednefs,    deceit,  envy,  hypocnjy,  and  evil 
Ipeahing  ;  as  flrangers  and  pilgrims  to  ahftain  from  fefhly 

(fj  Chap.  iii.  2. (t)  Dan.  xi.  15. (u)  Efth.  xvi.  21. (x ) 

Chup.  xlvi.  I. (y)  i  I'd.  ii.  9. (r.)  i  Pet.  1.  14. (a)  Chitp. 

n.  I,  u. 


4  5  Htcrtt  of  Election. 

lufis  which  war  againjl  the  foul  /  (b)  not  to  fpend  the  refi  of 
their  time  according  to  the  lujis  of  men  ;  (c)  to  be  careful  thai 
none  of  them  didfuffer  as  a  murderer  or  thief  \  which  are  of- 
fences not  incident  to  men  elefted  to  falvation,  whilll  they 
continue  fo  to  be. 

^dly.  That  the  apoflle  affirmeth  the  fame  thing  of  the  whole 
church  of  Babylon,  faying  fdj  the  church  which  is  at  Babylon^ 
ovvixXEKTYi,  eleded  together  with  you^  faluteth  you.  Now  that 
all  the  members  of  that  great  church  at  Babylon,  be  it  eaflern 
or  weftcrn,  were  chofen  out  of  the  world  to  the  profeflion  of 
chnfliamfy,  and  in  that  fenfe  elefted,  he  who  was  with  them 
could  n6t  be  ignorant,  but  that  they  all  were  abfolutely  ele6l- 
ed  to  falvation,  was  more  than  he  could  know. 

g(//y.  That  whereas  this  epijlle  is  infcribed  to  the  eleEl  \  the 
fecond  epijlle,  fent  to  the  fame  perfons,  beginneth  thus,  (ej  to 
them  who  have  obtained  like  precious  faith  with  us  ;  and  it 
not  only  fpeaks  of  fome  who  had  for/ahn  the  right  way,  and 
had  gone  afl ray,  turning  with  the  dog  to  the  vomit ■,  but  alfo 
prophcfies  that  thofe  falfe  teachers  who  brought  in  damnable 
doSlrines,  even  denying  the  Lord  that  bought  them,fhould  make 
merchandize  of  f one  of  them. 

Lajlly.  Thefe  words  are  plainly  taken  from  Ifaiah  xliii. 
20,  21,  where  we  read  thus,  1  gave  waters  in  the  wildernefs  to 
water  tcj  yivas  /AOy  to  IxXsxtov,  my  chofen  generation,  my  pecuU 
iar  people,  purchafed  to  fhew  forth,  rxs  dpsxeis,  my  praife, 
which  are  the  very  words  mentioned  1  Peter  ii.  g.  Now 
though  it  be  unqueftionable  that  the  whole  jfewifit  nation  are 
ftyled  God's  chofen  generation,  and  \ns  peculiar  people,  it  is  as 
fure  they  were  not  all  elefted  to  falvation ;  we  then  may  rea- 
fonably  conclude,  that  the  fame  words  applied  by  St.  Peter  to 
all  thefe  feveral  chrifiian  churches,  do  not  imply  that  all  their 
particular  members  were  elefted  to  falvation,  but  only  that 
they  were  all  members  of  the  church  of  Chrifl. 

And  thus  we  read  of  the  eleft  lady  in  St.  John  Ep.  ii. 
ver.  1.  and  the  eled  fijlery  ver.  13.  that  is,  the  chrifiian  lady^ 
zndi  fifler  ;  and  when  St.  James  hkh  e^sXi^xro  6  Seor,  God  hath 
chofen  the  poor  of  the  world,  rich  in  faith,  and  heirs  of  the 
kingdom ;  his  meaning  is,  that  they  were  called  out  of  the 
world  to  the  profeffion  of  the  faith,  which,  if  they  lived  ac- 
cording to  it,  would  make  them  heirs  of  his  heavenly  king- 
dom ;  for  the  apo files  in  thefe  epiflles  writing  to  thofe  nations 
which  had  been  flill  accuftomed  to  this  notion  of  the  word,  and 
were  all  ftyled  the  elctl,  mud  be  fuppofed,  when  they  wrote 
to  them,  to  ufe  the  words  of  the  Old  Teflament  in  the  fenfe 
in  which  they  always  underftood  them. 

/^3yChap.iv.  2,3.-—— /'ry  Ver.  15. (d)Q\\\^,  v.  13. /"^^Cliap. 


Decree  of  EleBion,  47 

And  in  like  manner  when  Chriji  faith,  (f)  many  are  called 
hut  few  chofen  :  thefe  parables  plainly  relate  to  the  Jezos,  as 
TheopliylaSi  well  notes,  and  the  import  oi  thofe  words  is  this, 
that  though  many  of  them  were  called  by  Chrift  and  his  apof- 
ties  to  faith  in  him,  both  in  Judea  and  in  the  difperfions,  yet 
few  of  them  did  or  would  accept  of  him  as  their  Savior,  or 
embrace  the  faith  of  Chrift,  as  hath  been  fully  proved,  note 
on  Mat.  XX.  16.  xxii.  14.  fo  that  here  the  eleil,  and  the  believ- 
ers of  the  ckrijlian  faith  are  the  fame  perfons.  When  he  faiih 
Mat.  xxiv.  22,  \\vaxJor  the  eled  fake  thofe  daysfliall  befliortened : 
He  flyles  roiis  a'iVwf  towj-  sv  (juiaois  a'jroXsXt)[j,iMiv»s  avrois,  the  faith" 
ful  left  in  the  viidjl  of  the  unbelieving  }g\^$,  the  eleB  {^nhChryf- 
oflom  :  for  the  eted  fake  thefe  days  JJiall  be  fhortened,  that  is, 
faith  jferom,  ne  temporum  mora  fides  concutiatur  credentium, 
lefiby  the  length  of  thefe  tribulations  the  faith  of  believers  fhould 
be  fhaken.  See  the  note  on  the  fame  words,  Mark  xiii.  20. 
When  he  adds,  ver.  24.  that  the  falfe  Chrifs  and  falfe  proph^ 
etsfliould  do  as  much  as  in  them  lay  by  figns  and  wonders  to 
deceive  the  eletl ;  there  alfo  are  we  to  underftand  the  perfever- 
ing  chriflians.  See  the  note  there.  And  when  he  faith,  ver. 
31.  that  then  God  fiould  fend  his  angels  to  gather  his  ele&. 
from  the  four  winds,  from  one  end  of  heaven  to  the  other  ;  the 
meaning  may  be  either  that  he  would  fend  his  angels,  as  Eufe-  . 
bins  and  Epiphaniits  fay  he  did,  to  warn  the  chriflians  in  all 
quarters  of  Judea  to  gather  themfelves  together,  departing 
from  the  unbelieving  Jews,  that  they  might  be  preferved  from 
their  ruin  ;  or  that  he  would  fend  his  meffengers  with  the 
found  of  the  gofpel  to  gather  together  as  many  as  did  or  would 
believe  the  gofpel  from  among  the  nations  of  the  earth. 

The  eleEl,  Luke  xviii.  7.  are  alfo  the  whole  body  of  tru2  be- 
lievers ;  for  otherwife,  God's  readinefs  to  hear  the  prayers  of 
his  elcEi,  could  be  no  argument  to  chrifians  in  the  general  to 
pray  always  and  not  faint,  ver,  1 .  moreover,  that  inquiry, 
when  the  fon  of  man  cometh  fliall  he  find  faith  on  the  earth, 
ver.  8.  fhews  that  even  the  faith  of  many  of  thefe  eled  would 
fail. 

The  eledion  according  to  grace  mentioned  Rom.  xi.  g.  doth 
in  like  manner  fignify  the  whole  body  of  the  Jewifi  converts, 
even  all  that  did  embrace  the  chriflian  faith,  and  were  not 
hardened  in,  or  blinded  by  their  prejudices  and  infidelity  ;  as  is 
apparent  from  the  following  words,  ver.  7.  y^  Vi  k/Oj^yri 
litirv/jiv  the  eledion  hath  obtained  but  the  refi  were  blinded  / 
and  as  it  is  not  eafy  to  conceive  how  the  npojlle  fhould  know 
how  all  the  Jewifh  converts  fhould  be  abfolutcly  eleftcd  to 
falvation,  fo  is  it  evident  from  the  epfllcs  that  he  and  others 
of  the  apofles  knew  the  contrary  ;  for  they  contain  plain  inti- 

(J)  Matth.  XX,  16.  xxii.  14, 


^8  DecYu  of  EkBion. 

hiations  and  frequent  declarations  that  a  great  number  of  tbefe 
Jewifii  converts  turned  afterwards  apofiates  and  renounced  the 
chriltian  faith  :  That  St.  P«w/ was  afraid  that  lome  of  thefe  tied 
'  would  afterwards  draw  back  unto  perdition,  and  never  doubt- 
ed but  they  might  do  fo,  is  evident  from  all  thofe  exhortations 
he  direfteth  to  them  in  his  epiftle  to  the  Hebrews,  not  to  do  Jo, 
and  from  the  direful  judgments  he  threateneth  to  as  many  of 
them  as  fhould  apojlatize ;  for  thus  he  fpeaks,  fg)  fee  to  it 
brethren,  lejl  there  be  in  any  of  you  an  evil  heart  of  unbelief  tn 
departing  from  the  living  God  ;  but  exhort  one  another  day  by 
day  that  none  of  you  be  hardened  through  the  deceit fulnej s  of 
Jin  ;  for  we  are  made  partakers  oj  Chriji,  only  on  this  condi- 
tion that  we  hold  the  beginning  of  our  confidence  feadfafl  to 
the  end.  Again,  (h)  Jeeing  there  remains  a  reft  for  the  people 
of  God,  let  us  labor  to  enter  into  that  refl,  lefi  any  man  Jail  af- 
ter the  fame  exaw.ple  of  unbelief ;  for  (i)  it  is  impojjible  to  re- 
new the?)i  to  repentance  who  have  been  once  enlightened,  ana 
have  tafted  of  the  fpiritual  gift,  and  have  been  partakers  oJ  the 
holy  ghof,  and  have  tajled  the  good  word  of  God,  and  thi 
powers  of  the  world  to  come,  and  yet  fall  away  ;  (k)  look 
therefore  diligently,  lefl  any  man  fall  from  the  grace  oJ  God, 
leji  there  be  any  root  of  bitternefs  fpringing  up  among  you 
whereby  many  be  defiled  \  (I)  cafi  not  therefore  away  your 
confidence  zohich  hath  great  recompence  of  reward ;  forthejitjt 
JJitill  live  by  faith,  but  if  any  man  draw  back,  my  Joul,  faith 
Ged,fiall  have  no  pleafure  in  him.  Moreover  that  many  of 
them  would  do  fo,  our  Savior  prophefied,  faying,  ^;«^  becaufe 
iniquity  fkall  abound,  the  love  oJ  many  will  wax  cold;  even 
that  love  which  was  once  fervent,  and  in  which,  enduring  to 
the  end,  they  would  befaved;  and  that  many  of  them  did  thus 
apoflatize,  or  fall  away  to  perdition,  hath  been  fully  proved, 
note  on  2  Theff.  ii.  3.  From  all  which  things  it  is  extreme<- 
iy  evident  that  the  apofile  neither  did  nor  could  fpeak  of  this 
remnant  according  to  the  eledion  of  grace,  as  perfons  abfolute^ 
ly  elected  to  falvation. 

The  purpofe  of  God  according  to  eUBicn,  mentioned  Rom. 
i.x.  11.  refpefteth  not  the  perfons  of  Jacob  and  Efau,  but  their 
whole  nation  and  pofterity,  according  to  the  note  of  Irezneus, 
(n)  partum  Rebecca  prophetiam  Juiffe  duorum  populorum. 
This  is  plain, 

iji.  From  the  vv^ords  of  God  to  Rebecca,  tzoo  nations  art  in 
thy  womb,  and  two  manner  of  people  fiall  be  fparated  from 
thy  loins,  and  the  one  people  fnalt  be  fronger  than  the  other ^ 
and  the  elder  fiiall  ferve  the  younger. 

(g)  Heb.  ill.  13,  13, '14. fh)  Wch.  iv.  9.  11. — -^zV  Heb.  vi.  4, 5.  <5. 

(kj  Heb.  xii.  15. (I)  Heb.  x.  35,38. (m)  Mark  xxiv.  1^,13. 

—'—(n)  L-  4.  c.  xxxviii. 


Decree  of  Ekclion,  45? 

iidly.  From  this  obfervatlon,  that  as  to  the  persons  of  Efau 
snd  Jacob  this  was  never  true,  that  tks  elder  did  Jhrve  the 
youniJcr,  but  only  as  lo  their  pofterity  ;  when  the  Edomites 
became  tributar.es  to  Ddrnd.    9.  Sam.  viii.  14.     And, 

3ry/y.  Becaufc  what  is  hcie  ofFored  as  a  proof  or  confirma- 
tion of  this,  is  cited  from  the  prophet  Mafachi,  who  prophe- 
fied  long  after  Jacob  and  Ejau  were  dead  perfonally,  and 
fpeaks  exprefslv  ot  the  nation  of  the  Edomites. 

Now  hence  ic  clearly  follows  that  the  apofde  cannot  here 
difcourfe  of  any  pcrfonal  eleftion  of  them  to  eternal  life,  or 
ynv  abfolute  love  or  hatred  of  thorn  with  refpeS  to  their  eter- 
Jidl  interelts  ;  for  if  fo,  feeing  he  nianifcilly  fpeaks  ot  the 
whole  nation  of  Ifrael,  they  nnift,  according  to  this  opinion, 
be  all  eJeHed  to  eternal  life  ;  whereas  the  apoflle  informs  us, 
that  God  was  net  v:tll  pleajed  with  many  oj  them,  and  thfr; 
whule  jfezvifk  hiilory  fhrws  the  contrary.  Again,  then  mu't 
the  whole  poilerity  of  EJau  be  the  objefls  of  God's  hatr<:d 
«nd  his  reprobation  ;  which  is  fo  far  from  being  true-,  that  ho- 
iv  Job  and  all  his  friends  appear  to  have  been  of  the  pollen- 
ty  o\  Efau.  It  is  therefore  certain,  that  the  opo/ile  here  only 
Ipeaks  of  ihe  elci^lion  of  one  feed  and  nation  before  anothrr, 
to  be  accounted  and  treated  by  him  as  the  feed  of  Abraham, 
or  owned  for  his  peculiar  people.  ^ 

And  whereas  xXit  apofile  alio  f peaks  of  vpjjels  of  vitrcv,  pre- 
pared J  or  glory  ;  as  they  were  thns  prepared  by  their  taith,  fo 
were  they  vefleis  of  mercy,  even  both  Jews  and  Gentiles  by" 
being  called,  ver.  24.  and  by  their  being  made  his  people,  his 
beloved,  iter.  25. 

When  then  the  fame  apofile  faith,  who  Jliall  lay  any  thing 
to  the  charge  oJ  God's  ckci  \  here  again  the  elefl  and  true  br- 
lievers  are  the  fame  ;  and  God  having  juftified  thern  Ihrong'i 
faith  in  him  that  died  tor  thein,  who  can  charge'  them  with 
guilt  in  order  to  their  condemnation  ? 

And  fuitable  to  this  notion  of  the  word  clefiion,  "where  5t 
refpecis.  the  Jewijli  nation,  or  the  Jewifi  converts,  is  the  iu'i- 
port  of  it  in  thole  cpi/iles ;  wheie  whole  nations,  communi- 
ties or  churches  are  ft  vied  the  ele^f. 

Thus,  V.  g.  aJl  the  faithful  brethren  in  Colore,  are  fiyled 
the  cleft  of  God  foj  and  yet  to  thefe  eleft  he  promt  feth  ihi 
blelTings  ot  chriJitanUy,  onfy  if  they  coniinued  fp)  rooted  and 
grounded  in  thejatlh^  and  lotre  not  moved  away  from,  the  hope 
ef  the  go/pel ;  j^^y  and  he  exprelfeth  both  his  care  and  fear, 
left  they  Ihould  be  deceived  and  robbed  of  their  reward,  and 
calls  upon  them  to  frj  mortify  their  flcfhly  lulls,  as  being 
things  which  would  pull  down  the  wrath  of  God  upon  them. 

fo)  Chap.  iii.  »a. — '-(^)  Col.  i.  23. (q)  Cbiip.  ii.  4,  8,  iZ.—~frJ 

Chap.  iii.  5,  7,  S. 

G 


50  Vecree  of  Ek^ion. 

The  fame  apo/lle  faitli  to  the  whole  church  of  Thejfalonica, 
. {\.y led  the  c/iurc/i  in  G&d  the  Jathe.r,  and  z«  our  Lord  Jcfui 
Chrxjl  (f)  I  knozu your  eMlion  of  God.  Now  he  knew  well 
that  God  defigned  them  to  be  his  church  and  people,  and 
therefore  gives  this  reafon  of  his  knowledge,  Jor  our  go/pet 
came  not  to  you  iri  word  only,  but  in  power  ;  but  it  is  not  eafy 
to  imagine  how  he  fliould  know  that  all  the  members  of  that 
church  fhould  be  abfolutely  eleQed  to  falvation  without  a  fpe- 
cial  revelation  ;  and  that  he  did  not  know  this  he  fufficiently 
declare*  by  ex prefhng  afterwards  his  itztsftj  lejl  Satan  Jhould 
have,  tempted  them,  and  his  labor  Jliould  have  been  7n  vain. 
la  his  fecond  epijlle  (u)  he  faith,  we  ought  to  give  thanks  for 
you,  that  God  hath  eled.ed  you  from  the  beginning  to  falvation^ 
by  Jandification  ofthefpirit,  and  belief  of  the  truth;  and  yet 
he  there  calls  upon  them  (v)  to  depart  from  every  brother  who 
walked  diforderly,  and  not  according  to  the  tradition  he  had 
received  ;  and  Ho'^t  to  fwj  mix  thefnfelveslw'nh  them  who  would 
not  obey  the  words  of  the  apofile. 

In  his  fecond  epiftle  to  Timothy  he  faith,  ^x)  he  fuffers  all 
things  for  the  elect' s  fake  :  but  then  if  you  compare  this  with 
the  parallel  place  of  the  fame  apofile,  in  his  epiftle  to  the  Co. 
lofians,  fyj  you  will  find  the  elccl  to  be  no  other  than  the 
whole  church  of  Chrifl ;  of  which  he  was  a  7ni?iijler. 

In  his  epiftle  to  Titus  he  ftyles  himfelf  fzj  an  apofile  ac-  ' 
cording  to  the  faith  of  God's  eleH  :  But  having  proved  that 
all  chriflians  are  ftyled  the  eleft,  we  may  well  interpret  this 
of  the  faith  of  chriftains  in  the  general,  he  being  an  apojile  in 
reference  to  them  all,  even  to  them  to  whom  his  gofpel  was  a 
(a)  favor  of  death,  as  well  as  to  them  to  whom  it  was  di  favor 
of  life. 

Laflly.  Whereas  the  ftrength  of  their  do61rine  feems  to  be 
placed  in  thofe  words  of  the  apo/lle,  fbj  he  hath  bleffedus  with 
all  fpiritual  bleffings  in  Chrfl  Jefus,  according  as  he  hath 
£hofen  us  in  him  from  the  foundation  of  the  zuorld;  thefe  words 
are  plainly  fpoken  of  and  to  all  the  faints  in  Ephefus,  and  to 
the  faithful  in  Chrifl  Jcfus,  who  were  all  chofen  out  of  the 
world  to  be  God's  church  and  people  ;  but  doubtlefs  were 
not  ajl  infallibly  predeftinated  to  falvation  ;  but  only  to  the 
adoption  of  children,  ver.  5.  which  is  the  immediate  fruit  of 
faith,  we  being  all  the  children  of  God  through  faith  in  Chrifl 
Jefus.     This  is  exceeding  evident, 

ifl.  From  this  very  epiftle,  in  which- he  exhorts  them  ^c^ 
that  they  henceforth  walk  not  as  other  Gentiles  in  the  vanity  of 

ffj  '  Th<?jr.  i.  ^.~(t)  I  Their,  iii.  5 (u)  2  ThefT.  ii.  13. ('v) 

2  IhefT.  111.  6,  II. (iv)  Ver.  14. /'^;  2Tim.  ii.  10. /'v^ColoflT. 

':i^^^'  *^' ('^■^  '^"-  ^-  ■'• (^J  ^  Cor.  ii.  16. (b)  Eph.i  3^4. (c) 

dhap.  jv,  17. 


Decree  of  EkUian,  51- 

their  mind,  and  cai^tions  them  that  no  rnan   deceive  them  into 

the  commiirion  ot  thofe  things  fd)  for  which  the  wrath  of  God 
Cometh  upon  the  children  of  difobedience,  and  bids  them  (ej 
take  to  themfelves  the  whole  armor  of  God,  that  they  may  be 
able  tofland  in  the  evil  day  ;  and  having  done  all  to  fland. 

zdly.  From  his  prediftion,  that  after  his  departure  grievous 
zoolves  Piculd  enter  in  not  fparing  the  flock,  diU^  that  among 
ihemfeive^  men  flioald  arift  fpeakmg  pcrverfe  things  to  draw 
away  difciples  after  them.  Atts  xx.  29.  30.     And, 

3(^/y.  From  his  advertifement  to  Ti?nothy,  that  ffj  all  in 
Aha  had  turned  azoay  from  him  ;  that  Ilymcnaus  and  Philetus 
had  overthrown  the  faith  of  Jome  ;  that  tlie  time  would  come 
zuhen  they  would  not  endure  fojind  do&rine,  but  would  turn 
their  ears  from  the  truth  ;  that  fc)me  fg)  having  put  away  a 
good  confcience  concerning  faith  had  made  fliipwreck  :  that 
f'ome  were  turned  afide  after  Satan,  and  had  erred  from  the 
faith  ;  ail  which  are  inconfiilent  with  the  charafter  ot  the  elciil, 
that  is  of  perfons  infallibly  predeftinated  to  falvation. 

Section  IV. — The  other  words  by  which  it  is  conceived 
fuch  an  eleftion  may  be  taught  and  fignified  in  the  New  Tefla- 
ment  are  thcfe  three,  •jr^oyvo/Tjj-  the  foreknowledge  ;  itp^zm^ 
the  purpofe ;  Ttpoopiu/Mji  the  foreappointment  of  God  ;  of  all 
which  let  it  be  noted, 

ijl.  That  none  of  them  relate  to  particular  or  individual 
perfons  (fave  only  when  they  are  ufed  of  our  bleiTed  Lord 
and  his  fufTerings  for  us)  but  only  to  churches  and  nations  it^ 
the  general  ;  To  the  whole  church  of  believing  fews  and 
Gentiles  whom  God  had  chosen, 'Bpoopl(jai,foreappointing  them 
to  adoption  by  Jefus  Chrif,  Eph.  v.  1.  in  whom  alfo,  faith  he, 
ExX'/)^w9r,u.cv  we  were  made  his  portion  or  peculiar  people, 
'7ipoopi'7BvjT£s  Kocra.  TT^oStTiv,  being  foreappointed  fo  to  be  ac- 
cording to  his  purpofe,  ver.  11.  God  having  purpofed  and 
foreappointed  that  this  fliould  be  the  portion  of  believers,  and 
the  confequence  of  faith  in  Chrift,  by  which  we  become  the 
fons  of  God  :  To  all  the  converted  Jfczos  throughout  their 
difperfion,  they  being  ele6led  kxto.  7rp6hi<7iv,  according  to  the 
purpofe  of  God  the  father,  1  Pet.  i.  2.  And,  laflly,  of  the 
pofterity  of  Jacob  and  Efau;  of  whom,  that  '/;  xxri  sxXoyr.v 
TM  ^iw  TTpo^itjit,  the  purpofe  oj  Qod  accurdrng  to  Elf  cl ton  might 
fland,  it  was  faid  when  Rebecca  bore  them,  the  elder  Jkall 
ferve  the  younger.    Rom.  ix.  11. 

idly.  That  this  foreknowledge,  purpofe  and  appointment  is 
only  that  of  calling  men  to  tlie  knowledge  of  Salvation  by 
Chrifl  J''fis  :  thus  the  apoflle  teacluth,  tl.'ai  he  was  appointed 
to  preach  to   the  Gentiles   the  uiifearchable  riches  of   Clirift, 

(d)  Chap.  V.  6. (e)  Chap.  vi.  13. —  (f)  2  Tim.  i,  iS.  ii.  iS.  iii. 

3,  ^'"^{gj  »  Tim.  i.  19.  v,  15.  vi.  21, 


52  Decree  of  Ehtiion. 

accoi-(5in^t'othe  znc'ieni pur poje  zvhich  God  had  tnade  in  CkriJI 
jcfus  our  Lord,  Eph.  iii.  ii.  and  ihz.l  according  to  his  purpvfe 
deform  ages^  kc  catkd  us  With  an  holy   cailing.  2  Tim.i.  q. 

'>^dly.  This  calling  is  bv  God  dtTigned  ettI  T^-Tft',  that  they 
who  are  tku.^  called,  might  ohtain  jalvation  through  farMiJica- 
twn  of  the  fpirit,and  beluj  of  the  truih,z'The^.  i:.  13.  through 
Jarid-ification  cj  thej'pint  to  obedience,  and  thrugh  thcfprittk- 
hn,g  of  the  blood  of  Jef'us  ;  all  chrftiuns  being  chofen  to  this 
end,  that  they  might  be  hoty  and  unhlameable  before  God  i7i 
/i?:'c^,  Eph.  i.  4.  But  hence  it  cannot  reafonably  be  argued, 
that  tliis  ele6lion  is  no  larger  than  the  holinefs  defigned  to  be 
produced  by  it ;  for  the  riches  of  God's  goodnrfs,  patience  and 
{ongfuffermg  was  certainly  defigned  to  lead  ail  thoie  to  whom 
it  was  vouch  fafed  to  repentance  ;  but  can  it  be  Ik  nee  argued, 
that  this  gondnefs,  patience  and  longfuffcring  is  exerciled  to 
none  but  thofe  who  truly  dr>-  repent  ?  Why  then  doth  the 
cpojlle  con^plain  ot  thofe  who  delpifed  thefe  means,  and  after 
ihe  vouchfafement  of  them  llill  conilnue  (^/^^ /o  treafure  up 
wrath  againfl  the  day  of  wrath  f  The  milhon  of  the  Baptfi 
was  (i)  to  turn  the  hearts  of  the  fathers  to  the  children,  znA  to 
■make  ready-a  people  prepared  for  the  Lord  i  but  it  was  far  from 
having  this  effefet  on  all  to  whom  he  preached.  The  end  of 
the  Meffiah' s  coT!\\\\^  to  the  Jezvs  was  that  he  might  fave  his 
people  from  their  fins,  and  might  engage  them  fjj  to  ferve  him 
zn  holinefs  and  righteoufnefs  all  the  days  of  their  life  ;  but  it 
■was  far  from  having  that  etfe6t  upon  them.  T ho.  faving grace 
cf  God  appeared  to  alt  men  to  teach  tJiem,  denying  all  ungodli- 
iiefs  and  worldly  lufls,  to  live  righteoifly,  Jbberly  and  godly  in 
this  prefcnt  world ;  but  it  is  too  fadly  evident  it  hath  not  this 
good  etfe£t  on  aU  to  whom  it  doth  appear. 

^thly.  As  men  were  appointed  to  be  called  from  the  begin- 
Hmg,  and  the  gofpel  is  the  wifdom  of  God  through  faith  to  jal- 
xiation,  and  Was  that,  ^'v  ■Tii.oojpiniv,  winch  God  had  foreappoint- 
ed  to  be  preached  to  them  for  that  end,  1  Cor.  ii.  7.  the  worct,- 
of  God  givuig  the  hope  of  that  falvation  rohich  he  had  proinf- 
ed  before  all  ages.  ;  fo  by  virtue  ot  this  purpole  and  toreap, 
poiutnient  men  were  in  time  called  by  the  gofpel  to  the  faith 
in  Chrift  :  Whence  they,  who  were  thus  called,  are  faid  to  he 
called  according  to  the  purpofe  of  God,  Rom,  viii.  28.  and  (k) 
according  to  his  purpofe  and  grace  given  us  in  Chiijl  Jefus  : 
'J  he  knov/ledge  and  purpofe  from  the  foundation  of  the  world, 
ct  fending  Chrift  to  die  for  the  reiuiiTiou  of  (ins,  being  the 
ground  ot  this  calling  ;  whence  he  is  idi.i  to  lie  given  up  10  the 
dcrith  according  to  the  foreknowledge  (f  God,  and  his  foreap- 
jpointed  caun/itl,  A.tif^  i\.  Q,'^.  Myd.  \.\\cy   who  tie w    iiim   are  faid 

;/V  J^^m-  i'   4- (ij  Luke  i.  17,  76,  77,  ?<)■—-  fj)  Luke  i.  7^^. — -. 

( Kj  i.  fei.  1  20. 


Decree  of  ElcBion,  53' 

to  have  done  only  what  his  c.ounfd  had  forcappointed  to  be 
dode,  -.16^  iv.  28.  And  though  thefe  gblervatioiis  will  dire6^t 
us  hov\'  to  anfwcr  what  is  argued  irom  thefe  and  inch  like 
places  in  favor  of  this  abfolute  ele£iion,  I  fiiall  proceed  to  a 
pirticular  conHderation  of  what  is  iaither  oliered  to  th<K  pur- 
pofe.     And, 

Skction  V. — iji.  It  is  faid,  if  all  that  God  giveth  to 
Chri/ljhall  come  to  him,  then  thofe  who  do  not  come  to  him 
are  not  given  to  him  by  the  father  ;  i.  e.  ace  not  elefted  to  fal- 
vjtion  by  Chrift  ;  but  Chrill  exprefsiy  faith,  all  that  the  fa- 
ther giveth  nieJhaU  come  to  (?.  e.  believe  in)  me.  John  vi.  37,. 
39.     Ergo, 

Now  to  this  argument  I  anfwer, 

\ji.  That  to  be  given  oi  the  Jat her  cannot  fignify  fo  be  ab- 
ftjirtcly  chofen  by  God  to  eternal  lile  ;  ior  then  the  ^ca;y 
could  not  be  reafonably  accufed  for  not  coming  to  Chrilt,  or 
not  believiog  on  him,  much  lefs  could  it  be  imputed  to  them 
as  their  great  crime,  that  they  would  not  come  unto  him,  or  be- 
lieve on  him  :  Seeing,  upon  this  fuppofuioni  that  only  they 
whom  God  had  chofen  to  eternal  life  could  come  unto  him, 
they  could  not  come  unto  him  who  were  not  thus  elerted,  and 
io  it  could  not  be  imputed  to  them  as  their  crime,  that  they 
did  not  that  which  it  was  never  in  their  power  to  do  ;  where- 
as, it  is  certain,  that  our  Savior  reprefents  it  as  their  great  fin, 
that  flj  in  hi}ji  whom  the  father  had  fent  they  believed  not ; 
and  that  they  would  not  come  unto  him  that  they  might  have 
life :  telling  them,  that  (m)  the  fpirit  would  convince  them  of 
fm^  becauje  they  believed  not  in  him  ;  and  tliat  fnj  they  had  no 
excufe  for  that  /in  :  Whereas  what  better  excufe  could  be 
made  tor  them  than  this,  that  they  could  not  come  to  him,  as 
being  not  by  God  ele6lfd  unto  that  lite  he  otFered  to  induce 
iliem  fo  to  do  ? 

2,dly.  Hence  it  muft  follow,  that  Chrift  could  not  reafona- 
bly have  invited  them  to  come  to  him,  or  called  thcin  to  be- 
lieve in  him,  who  were  not  given  him  of  the  father :  For  this 
was  to  invite  them  to  come  to  him  that  tlicy  might  live  ;  whom 
he  well  knew,  could  never  come,  as  being  never  chofen  to 
obtain  that  life;  much  lefs  could  he  have  told  them  fo)  this 
was  the  zvorh  which  God  required  them  to  do  ;  or  that  the  fa- 
ther had  gimn  them  this  bread  from  heaven  :  This  being  to 
require  tiiem,  according  to  this  fuppofition,  10  believe  a  lie, 
viz,  that  Chrift  was  fent  io  be  the  bread  of  If'  and  a  Saviar 
to  them,  tor  whom  the  Father  never  did  imeud  iaivati(h!i  by 
him  ;  and  yet  Chrift  manifellly  fays  to  them,  who  feeing^ him 
did  not   believe,  dnd  theretore  were  not  given  10   iiira  by  the 

.'/y  Tolui  V.   38,  40. ,''mj  Jiihii  xvi.  g. ,^nj  Clian-  xv   iz,  h- 

M^  Join)  vi.  2^,  35,  31. 


g4.  Decree  of  EleBion* 

Father,  labor  for  that  meat  which  nourijlieth  to  life  eternal, 
which  the  f on  oj  man  fliall give  to  you,  ver.  27.  And  that  this, 
is  the  work,  i.  e.  command  of  God,  ihzt  ye  htlieve  in  him  that 
he  hath  fcnt ;  and  wjy  Father  giveth  you  the  true  bread  that 
cometh  down  from  heaven,  and  giveth  life  to  the  zuorld,  ver. 
32,  33.  and  therefore  not  only  to  the  eleft.  .  I  therefore. here 
inquire  thus.  Was  our  Lord  truly  willing  that  they  to  whom 
he  fpake  fiiould  have  life  ?  If  not,  why  doth  he  fay,  fpj  thefe 
things  I  fpeak  to  you  that  ye  might  be  faved?  If  fo.  Why  did 
h«  fay,  that  he  would  do  nothing  but  what  he  faw  his  Father 
doing  ;  that  (q)  he  dtd  always  thoje  things  which  pleafcd  htm; 
feeing  it  was  not  the  Father's  will  that  they  fhould  be  faved, 
or  come  unto  him  that  they  might  have  life,  whom  he  had 
not  given  to  him,  that  is,  had  not  elefted   to  falvation^     And, 

^dly.  Were  this  fo,  the  Jezos  mull  have  had  juft  occauoa 
to  complain  of  Chrift,  and  of  his  doQrine,  as  being  that  which 
revealed  to  them  their  eternal,  and  inevitable  Reprobation,  and 
jTiade  it  be  not  only  neceffary,  but  even  equitable  to  reje6l 
him,  becaufe  the  blefifmgs  which  he  tendered  belonged  not  to 
them  in  general,  but  only  to  fome  few  who  by  the  Father 
fhould  be  given  to  him. 

^thly.  Obferve,  that  Chrifl  here  gives  a  reafon  why  they 
believed  not,  viz.  ye  have  fen,  and  believe  not,  becanje  ye  are 
not  giveri  to  me  of  iny  Father ;  now  it  is  reafonable  to  conceive 
this  reafon  (hould  agree  with  all  the  other  reafon s  afligned  of 
their  infidelity,  which  yet  are  manifeftly  founded,  not  on  any- 
thing wanting  on  the  part  of  God,  but  on  fomething  wanting 
in  themfelves,  that  they  might  do  fo,  viz. 

tf.  That  they  came  not  to  the  light,  frj  bee auf  their  works 
were  evil,  and  being  fo  ihey  hated  the  light,  And  would  not  corne 
to  it ;  that  they  believed  not  in  him  becaufe  hefpahe  that  truth 
which  was  diftafteful  to  them.    John  viii.  45. 

zdly.  Becaufe  (fj  they  had  not  the  word 'of  God  abiding  in 
them,  nor  believed  God  bearing  witnefs  to  him,  nor  Mo/es 
fpeaking  of  him,  and  fo  being  taught  of  God  they  would  not 


icarn. 


^dly.  Becaufe  thev  were  not  of  God,  (t)  yc  therefore  do  not 
hear  the  word  becaufe  ye  are  not  of  God  ;  and  becaul'e  they  had 
not  the  love  of  God  in  them.    John  v.  40,  42. 

i^thly.  Becaufe  they  preferred  the  praiie  of  men  before  the 
praifeof  God,  noi  fee  king  the  glory  xi'hich  cometh  of  God  only. 
John  v.  44. 

^thly.  Becaufe  they  were  not  ofhisfieep,  not  docile,  or  dif- 
pofed  to  hear  his  voice  :  Ye  therefore  believe  not,  becaufe  ye 
are  not  of  my  fheep.  John  x.  26. 

(p)  fidin  V.  34.. ( q )  John  viii.   29. ( r ]  Jolin  iii.  19,  23. -rr— 

OV  John  V.' 315,  46. ,'V/'  John  viii.  47. 


J)ecree  of  Ektlion,  55 

6th.ly.  Bccaufe,  through  the  perverfenefs  of  their  hearts^ 
they  could   not  hear  his  word,  (u)    Why   do  ye  not  know  my 
Jpeech  ?  even  becaufe  ye  cannot  hear  my  wvrd :  And  this  they  . 
could  not  do  becaufe  they  tvere  of  their  father  the  devil^  and* 
his  zuorks  they  would  do.     1  o  aflign  therefore  the  true  import 
of  this  phrafe, 

Obferve,  That  to  be  given  of  the  Father,  doth  not  fignify 
their  aftual  faith  who  were  thus  given,  but  only  that  they 
were  prepared  and  qualified  to  believe ;  for  of  them  it  is  faid, 
theyfhall  come  to  him,  i.  e.  they  fhall  believe  :  Firft  they  are 
given,  and  afterwards  they  do  believe  ;  as  being  by  that  aft 
prepared  fo  to  do.  And  therefore  to  be  given  of  the  Fa- 
ther, is, 

if}.  To  be  convinced  by  the  miracles  which  God  had 
wrought  by  him  to  teftify  the  truth  of  his  mifTion,  and  there- 
by to  fet  his  feal  to  him,  that  he'  was  the  Meffias,  and  the  Son 
of  God,  and  to  be  willing  upon  thefe  teftimonies  to  own  hira 
as  fuch  ;  laying  afide  all  thofe  prejudices  and  carnal  afFeftions 
which  obftrufted  their  coming  to  him.     This  appears, 

tjt.  From  the  defcription  which  Chrift  gives  of  the  perfons 
the  Father  had  given  to  him,  viz.  (v)  they  were  thine,  and 
thou  gavefl  them  to  me,  and  they  know  that  I  came  from  the 
Father,  and  they  have  believed  that  thou  hafl  fent  me  ;  for  this 
is  fpoken  of  Chrifi's  difciplcs,  of  whom  it  is  to  often  faid,  fw) 
they  faw  his  miracles  and  believed  on  him.  By  them  they 
theretore  knew  that  he  came  forth  from  God,  and  fo  they  are 
faid  to  be  given  of  God,  becaufe  he  wrought  thofe  miracles 
which  convinced  them  of  tliejfruth,  and  made  them  to  believe 
in  him. 

zdly.  This  we  may  learn  from  a  like  exprefTion  in  the  book 
of  Deuteronomy,  Ye  have  Jcen  all  the  Lord  did  before  your  eyes 
in  the.  land  of  Egypt,  the  great  temptations,  fgns  and  miracles 
which  he  there  wrought,  vh\  and  the  Lord  huth  not  given,  or 
hath  not  the  Lord  given  you  an  heart  to  perceive,  and  eyes  ta~ 
fee,  and  ears  to  hear  unto  this  day  ?  For  here  it  is  manifeft," 
that  the  way  ot  God's  giving  them  an  heart  to  perceive,  was 
by  working  thofe  figns  and  miracles  before  their  eyes,  which 
might  induce  them  fo  to  do  ;  and  yet  for  want  ot  the  im- 
provement of  them  to  this  end,  it  is  admired  that  the  Lord 
hath  not  given  them  this  heart,  or  is  imputed  as  their  great 
fault,  that  he  had  not  given  it  ;  i.  e.  that  after  all  he  had  done 
to  produce  it  in  them  they  had  it  not.  So  i7^  ^h^  fhall  not 
Amman  go  with  us  ?  2  Sam.  xiii.  26.  rmv  "inx  yh'  and  hath  he 
not  made  one  ?  Mai.  ii.  15.  -]Vn  '2V  nV  went  not  ray  heart 
With  thee  ?  «  Ki?igs  v.  26.  «V  !?2PJ  fhall  wc  not  receive  e- 
vil  ?  Job  ii.  lo. 

(uj  John  viii,  43. C"-'}  John  xrii.  8. ("-'-' J  Jolm  ii.  .» i 


gS  Decree  of  EleHion. 

Ziity.  Chrift  being  fent  by  God  the  Father,   that  the  world 
ihroa^h  him  viight   be  faved ;    and  to  propound  to  them  tliat 
tternal  life  wkick  was  with  the  Father^  and  by  him  zvas  ynani" 
j<'Jhd  to    us,    and  to  (hew    them  the  terms  on  which  this  life 
might  be  attained,  as  he  doth  throughout  this  chapter  ;  that  is 
faid  to  be  God's  record,  that  he  hath  gtven  us  eternal  life,  and 
thai  life  is  in  his  Son,  i  John  v.  n.     And  here  it  is  laid,  that 
the  Father  had  given  them  the  true  bread  from  heaven  that  giv' . 
eih  hje  to  the  world  ;  and  thev  who  were  io  convinced  ot  the 
truth  or  this  prom;le  by  our  Savior's  miracles,  as  to  expert  lo- 
receive  it  by  taith  in  him,   and  obedience  to  his  'i")6lrine,  and 
were  fo  affected  with  it  as  to  efteem  it  above   all  other  things, 
and    \o    were  willing  to  apply  theinfelves  to  the  performance 
of  thofe  duties  by  which   this   lite  might  be  acquired,   and  to 
reject  and  quit  thofe  things  which  might  oh liruii  them  in  the 
profecution  of   it.    are  faid  to  be  given  to  him  of   the  Father^ 
h(::c.\\x{c  he  wrought  thofe  miracles  which  gave  them  tliis  con- 
viction, (thus  is  the   Father   faid  to  have  revealed  to  St,  Peter 
that  Jcjus   zoas  the  Chrift,    becaufe    be  revealed  the  dothine 
which  iie  taught,  and  conhrm.ed  it  by  the  miracles  he  wrought, 
as  hatii  been  proved,  Note  on  Mat.  xvi.    17. J  and.  becaufe   he 
gave  this  promife  of  eternal  life,  and  fent  his  Son  to  reveal  it 
to   the  world  ;    and   theretore  when    he    faith  to   hi;  Apojlks 
whom  the  Father  had  given  him,   will  ye  alfo  go  away  ?  St. 
Peter  anlv>'cx!i,Lord  to  whomfaould  we  go,  thou  hafi  the  zvords 
cj  eternal  life  ;    and   we   believe^    and   k4iow  that  thou  art  the . 
Chriji,  the  Son  oj  the  living  God.     Now  it  is  evident  that  they 
who  have  this  ilrong  convitHon    tiiat   our   Savior  came  Irom 
Go-f,   and  this  concernment  for'fhat  eternal   life  he  promifed 
as  theii:  eripouragement  to  come  to  him,  will  believe  on  him, 
becaufe   fuch    perfons    can    neither  want  aifurance  that  thev 
ought  to  do  fo,   nor  the  moft  prevalent   motives  fo   to  do,  as 
having  that  eternal  life  betore  their  eyes,  which  they  more  va- 
lue than  all  worldly  things,    and    for  which  they  are  willing,, 
and  pr':pared  to  quit  ail  their   lower  interefts.     For  a  concliv- 
fion  of  this  anfwer,    let  it  be  noted  trum   Chryjojlom   (x)  ore 
the  place,  thtois-   kyt'.rr^iuni    Mavix,a(o:  XeyovrEr    otj  «d£V  l(p   rt/^Tv 
7Ci"rai,    the  Mcmich^es    ufed  thefe   words  to  dejlroy  mans  free 
zeUl ;  and  therefore  he,  and  St.  Cyril,  Euthymius  and  Theoph- 
ylail  here  note,  that  Chrill  fpeaks  thefe  words,  hjc  duni^y.aiov' 
avxifuv,  a-TTa-y?,  not  taking  away  our  Jree  zoill ;  far  be  it  Jrvm 
u<iJo  to  think, ^ox  Chrill  intends  no  more  by  the  giving  of  the 
Father,  butliis  revelation  from  above,  xxl  -^vyjnv  f-.oyvajfxovajs  ^^s~ 
^ojXiVT.v  rr/v  aVoxaXr-vltv,  to  a  foul  well    difpofed  to  receive  it  ; 
that  this  is  the  gift  of  God,  tw  a^/ou,  ta  p.erJons  Jitted  for  it i 
and  that  the  Father  draws  thj  )i<x.%i>:iTpoai^iai\i  a7rir7)55torv)T«  lyi- 

fxj  Tern.  3.  Horn,  46.  p.  744. 


Decree  of  EUBion,  5^ 

ovra.f,  them  who  by  their  inclinations  have  a  filnefs  to  coryie  to 
Chriji  :  with  many  things  oi:  a  like  nature.  See  alfo  St.  AuJ~ 
tin  there. 

Section  VI. — Arf^umevt  2.  If  all  that  believe  are  or- 
dained tp  eternal  life,  then  do  none  believe  but  they  who  are 
thus  ordained.  But  the  firft  feenis  to  be  affcrted  in  thefe 
Words,  as  many  as  lucre  ordained  to  eternal  life  belifned.  Atts 
xiii.  48.     i:./,{,'^\ 

Anjiver.  1  anfwer,  that  thcfe  words  cannot  fignify  that 
there  is  a  fixed  number  of  perfons  abfolutely  by  God  01  dained 
to  eternal  lite,  fo  that  they,  and  they  only  fhall  obtain  it,  and 
all  others  be  excluded  from  it,  as  upon  this  fuppofition  they 
muft  be  :  As  will  be  evident  from  thefe  confiderations. 

\Jl.  That  if  the  rcafon  why  thcfe  men  believed  were  only 
this,  that  they  were  men  ordained  to  eternal  life,  the  reafon 
why  the  rell  believed  not,  can  be  this  only,  that  they  were  not 
by  God  ordained  to  etethal  life  ;  and  if  fo,  what  necefhty. 
could  there  be,  that  the  word  of  God  Jhould  be  fr[l  preached 
to  them  ?  as  we  read  I'er.  \{i.  Was  it  only  that  their  damna- 
tion might  be  the  greater.!*  This  feems  to  charge  the  lover  of 
fouls,  \fhofe  tender  mercies  are  over  all  his  works,  with  the 
grcateft  cruelty  ;  feeing  it  makes  him  determine^ not  only  that 
{o  many  fouls,  as  capable  of  falvation  as  any  other,  fhall  per- 
iHi  everlaflingly ;  but  alfo  to  determine  that  the  difpenfations 
of  his  Providence  fliall  be  fuch  towards  them  as  neceffarily 
tends  to  the  aggravation  of  their  condemnation  :  And  what: 
could  even  their  nioft  malicious  and  enraged  enemy  (^  more? 
What  is  it  that  the  very  devil  aims  at  by  all  his  temptations 
but  this  very  end  ?  viz.  the  aggravation  of  our  future  punifl^- 
ment.  And  therefore  to  aUert  that  God  had  determined  that 
his  word  (hould  be  fpoken  to  thefe  Jtzvs  for  that  very  end,  is 
to  make  God  as  inflrumental  to  their  ruin  as  the  very  devil. 

idly.  The  apojile  gives  this  reafon  why  he  turned  from  the 
yews  to  the  Gentiles,  becaufc  the"  Jews  had  thrujl  away  the 
V)ord  oj  God  from  them,  and  judged  themjelves  unworthy  of  e- 
ternal  life;  ver.  46.  whereas,  according  to  this  fuppofition, 
that  could  be  no  fufhcient  reafon  of  liis  going  from  them  xo 
the  Gentiles  ;  for  it  was  only  they  among  xhejtzvs  whom  God 
had  not  ordained  to  eternal  life  who  thus  retuled  to  believe, 
and  to  obey  the  word  of  God  ;  and  as  many  among  the  Gen- 
tiles as  were  not  thus  ordained  to  eternal  life  mull  neceffarily 
do  the  lame  ;  and  fo  there  could  he  no  fufiicient  caufe  why 
be  fhould  turn  from  the  Jtios  to  the  Gentiles  upon  that  ac- 
count.    And, 

^dly.  Were  this  the  rcafon  why  the  ^^f;  believed  not,  that 
they  were  not  by  God  ordained  to  eternal  life,  \Vhy  doth  St. 
Paul^   bv  God's  comrniiUon,   fpcak  here  to  them  thus.    Be  it 
H 


5^  Decree,  of  Electiottf 

inotvn  to  ypu^  hrdhren,  that  by  this  Jfefus  is  declared  to  you  re- 
■Hiijlion  of  Jiiis  f  why  cloth  he  add,  and  by  him  every  one  that 
believeth  is  jufified,  &c.  Why  doth  he  vehemently  exhort 
ihem  to  beware,  Icjl  that  faying  of  the  prophet  (y)  Eabakkuk 
Jhould  be  verified  of  them,  you  xvill  not  believe  though  one  de- 
clare it  to  you  ?  for  could  God  have  determined  that  thefe 
very  perfons  fhould  not  believe  to  life  eternal,  and  yet  com- 
miliionate  his  apoftles  to  tell  them,  that  renujjion  of  fins,  and 
jufiification  to  Ife,  was  propofed  to  them  ?  Could  it  be  re- 
vealed to  St.  Paul,  that  they  could  not  believe  to  life  eternal, 
z^  bein,^  not  by  God  ordained  to  it,  and  yet  would  he  fo  paf- 
ftonately  exhort  them  to  that  faith  in  Jfefus,  which  he  well 
knew,  by  virtue  of  this  revelation,  belonged  not  to  them,  nor 
could  they  pofhbly  exert  ?  Thefe  things  feem  clearly  to  evince 
this  cannot  be  the  proper  import  of  the  words ;  but  they  will 
very  well  admit  of  thefe  two  fenfes. 

ijl.  As  many  as  were  difpofidfor  eternal  life,  believed  ;  for 
the  word  T£Tay,u.ivof ,  which  we  here  render  ordained,  is  ufed 
in  this  very  book,  to  fignify  a  man  not  outwardly  ordained, 
but  inzuardly  difpofed,  or  one  determined,  not  by  God,  but  by 
his  own  inclinations,  to  do  fuch  a  thing  ;  as  when  it  is  faid, 
fz)  St.  Paulzvent  onfootfirom  AJJos,  htw  yap  ^v  SiarsTav/z-ivoi-, 
for  fo  he,  zcas  dfpofed  ;  the  fon  of  (a)  Sirach  fays,  that  the 
conduft,  or  government  of  a  wile  man  is  rsTa-yv^s'vr,,  not  or- 
dained by  God,  but  zvell  ordered  ox  difpofed  by  himfelf.  Thus 
fb)  Philo  faith  to  Cain,  thou  needeji  not  fear  being  killed  by 
them  xoho  are,  h  a-n.  raTayptivoi  au(j^(jLx%ix,  ranked  on  thy  fide,  or 
ot  the  fame  difporuions  and  inclinations  with  thee  ;  and  he 
fai  th  to  thole  children  who  having  had  vicious  parents,  were 
themfelves  virtuoufly  inclined,  that  they  are  (c)  aVs/vw  reray- 
iKi^m  rxtziy  placed  in  a  better  rank  ;  and  fpeaking  of  Efau  and 
Jacob,  he  repicfcnts  EJau  as  fierce,  fubjeft  to  anger  and  other 
paflions,  and  governed  by  his  brutilh  part,  but  Jacob,  as  a 
lover  of  virtue  and  truth  ;  and  fo  (d)  ev  psXriovi  Taray/xivov 
rxhi,  placed  in  a  better  rank,  or  of  a  better  temper  and  difpo- 
fition  ;  and  adds,  that  (ej  Samuel  was  rzra.y(xi:ws  ru  9s<^,  zvell 
difpofed  tozvards  God.  So  ffj  Simphcius  imerprets  t^iis  word; 
.for  when  Epiiletus  had  faid,  If  thou  defirefl  to  be  a  philofo- 
pher,fo  retain  the  things  that  jetm  hefi  to  thee,  w<  u7:o  0£a  re- 
ray/xc'vor  els-  rxurriv  rriv  rcc^tv,  as  being  by  God  placed  in  that 
rank;  that  is,  laith  he,  (g)  ws  vno  9sh  'nporps'Tiofjiivoi  ettI  rziirxt 
as  being  by  God  incited  to  thcf  things  :  And  to  this  fenfe  the 
context  leads ;  the  perfons  oppofite  to  thofe  difpofed  for  eter- 

(y)  Ver.  38-41- (^)  Ads  xx.  13. (a)  Ch.  x.  i. (b)  L. 

qux)il  deter,  p.  144. (cj  De  Nobilit.  p,  702.  C. fdj  De  pramJis 

and  piEnis.  p.  7I2.  B. (eJ  De  Temul,  p,  203,  C»—-lfJ  Encbir.  C. 

»9- (gj  Simp.  p.  139- 


Decree  of  'EUBion.  59 

rtdil  i}/e^  telng  tliofe  who  tlirough  their  indifporition  to  em- 
brace the  offer  of  it,  were  unworthy  vf  eternal  lije. 

2'."The  fecpod  fenfe  of  which  thefe  words  are  cap^hle  i« 
thiF,  Tha'f  as  many  as  were  zuell  difpofed^  ( h )  beUevtd  to  eter.^ 
nal  l\fe  ;  accordingly  we  are  faid  to  believe,  in  Chrift  to  eter- 
nal life,  and  fi)  to  the  favivg  oj  the  foul,  becaufe  we  by  be- 
lieving do  obtain  a  full  right  to  that  life  of  which  we  cannot 
fail,  but  by  departing  from  the  faith,  or  fi^fi'eriftg  it  to  become 
unfruitful  in  thofe  works  of  righteoufnefs  which  make  us 
rneet  to  be  partakers  ot  eternal  life.  .     , 

Section  VII. — Argument^,  If  all  that  Jove  God  at-ls 
called  according  to  his  purpofe,  then  hath  he  no  purpofe  of 
calling  them  that  do  not  love  him:  If  they  \f\\o^re.foreknozoH 
are  predejliimtcd  to  be  conformed  to  ihh  image: of  lux  Son,\X\ty 
who  are  not  conformed  to  it  are  not  foreknown:  If  they  who 
are  called  (effe61ualiy}  are  jufified  in^.glo.rifed,  then  all  that 
are  not  juflified,  and  will  not  be  glorified,,  are  not  called  ac- 
cording to  his  purpofe,  or  effeflually, 

Anjwer.  This  text  ex,prefsly  fpeaks  of  tliofe  who  aftnally 
love  Cod,  not  ot  thofe  whom  God  hath  loved  with  this  fup* 
pofcd  difcriminating  love;  cmd  to  love  God  and  to  he  called 
according  to  his  purpofe,  are  words  put  by  way  of  apportion, 
to  fliew  they  are  both  of  the  fame  import ;  that  which  God 
purpofed  in  calling  us  by  Chrift,  being  that  zue  might  he 
holy,  and  unhlameabh  before  hivi  in  love,  Eph.  i.  4,  9.  So 
that  the  wbole  of  this  Argutnent  may  be  granted  ;  they  who 
by  God  are  permanently  juftified,  and  who  will  be  glorified, 
being  fuch  Only  who  do  love  God,  and  are  conformed  to  tliC 
image  of  his  Son, and  who  are  called  according  to  his  purpofe 
of  making  them  holy  before  him  in  hve^zx\6.  called  efieilually, 
z.  e.  fo  as  that  God's  calling  hath  its  defigned  eSefl  upon 
them.  And  let  it  farther  he  obfervcd,  that  v.'hen  the  apofiU 
faith,  oTi  >if  '7Tf'oiy\w,for  zvhotn  he  forehiiru-  ;  the  particle  or»  is 
conne61ive,  and  this  verfe  giving  the  rcafon  or  confirmation 
of  what  was  fpoken  in  the  fcumer,  it  feems  tiecefTary  to  inter- 
pret thefe  words  thus,  Whom  he  foreknew  to  be  perfons  call- 
ed according  to  his  purpofe,  and  therelore  qualified  for  this 
adoption,  vtr.  23.  them  he  predcflinated  to  be  coniormcd  io 
the  image  of  his  Son,  And  ii  deferves  to  be  confidered,  that 
all  antiquity,  till  the  time  of  St.  Auf.in,  do  with  one  Confcnt 
concur  in  the  interpretation  of  the  PJcud.  Ainbroftus  on  the 
place,  quos  prcefr.ivit  fibi  fore  devotos,  ^pfos  elegit  ad  proviijfa 
praeinia  ;  inofc  zvhom  he  fureknexo  zuonld  be  devoted  to  hisjcr-' 
vice,  he  chofe  to  the  reward  pro  mi  fed  to  them  :  Thofe  wliom  lie 
iorcknew  to  be    rAf  aHitJ  r'r,s  kXtjjcwj,  worthy  to  be  called^   fo 

(hj  2  Tim.  i    iC. (i)  Heb.  x.  39. 


6o  Decree  of  Lk^ion, 

TJieodoret  and  Thcophylacl.  Some  of  them  in  their  defcants 
on  thefe  words,  Tor*-  xara  7rpo6'£(r«v' x>.r,roiV,  called  according  to 
purpoje,  expound  them  of  the  purpofe  or  irce  will  of  man,  'de- 
claring that  a  man  is  called  by  God,  fjj  Kiriyrt'^/Ar^i/ tJtoj  mp- 
alpestVy  according  to  his  counjtl,  or  Eliition  ;  (k)  o-iihx.  ri  yCKr,- 

Jbr  it  is  not  the  calling  only\  hut  the  purpoje  oj  tlioje.  that  art 
called,  xvhich  works  Jalvatidn ;  for  who,  faith  ,'/y'  Origen^ 
Jkould  be  called  to fitfiification.  but  thoje  God  Icvcs,  and  that 
Tr,v  Ta  e^'  riUAV  diriicv  ''nafl<^r,6i  rris  'Trpo^iiosus  kal  rr/f  irfoy^wocw^t 
the  apoflle  fhews,  that  the  free  will  of  man  was  the  caufe  of 
God's  purpofe  and  jercknowledge,  by  laying,  we  know  that  all 
things  work  together' for  good  to  them  that  love  God,  ot»  «^jo» 
tiffj  TOVEp/rjffg&iy,  'becauft  they  that  love  God'  are  worthy  oJ  his 
cooperation.  And,  in  his  Latin  Commentary,  he  faith  he  ufes 
the  word  foreknew,-  to  Jkew  they  were  foreknown  by  God,  In 
quibus  fciens  quales  efTent  amorem  fnum  Deus  affc6tLunq; 
pofuifl'et,  on  xohoni  God  placid  his  affeUion,  as  knowing  what 
they  zoould  be.     But,  ■ 

'2.dly.  Saith  he,  if  you  will  refer  this  purpofe  to  God,  we 
are  then  called  according  to  the  purpofe  of  him,  qui  fciens  in 
eis  religiofam   mcntem  ct  faliatis  ineile  defidcriui)!,  zvho  knoxo- 
ing  they  had  a  rei:gious  mind,  and  a  dfire  cffalvation,  called 
thein  ;  and  in  this  fenfe  neither  the  cgiufe  ot  our  perdition,  or 
falvation  will  be  placed  in  God's  foreknowledge,  nor  our  juf- 
tification,   only  in  our  calling  :  Neque  glorificari  de  noHra. 
penitus  potcftate  fublatum  eft,  nor  will  our  glorification  he  ex- 
tmpted  from  our  own  power.     Moreover  lie  adds,  that  by  em- 
bracing this  ablurd  opinion,  as   he  calls  it,  which  faith,  a  man 
therefore  is  not  jultified,   and  fo   not  glorified,  becaufe  he  is 
not  predeflinated,  and  that  he  is  not  piedeflinated  becaufe  not 
foreknown  ;  Ingentera  feneftram  apericmns  iis  qui   negant  in 
hominis  poteflate  effe  ut  falvus  fiat,  xrefiall  give  gi  eat  ground 
to  them  who  deny  that  it  is  in  the  power  of  a  man  to  befaved; 
whence  they  injer,  that  they  are  guilty  of  no  fault  zoko  are  not 
juflfed,  becaufe  they  are  not  called,  are  not  predeflinated,  are 
not  foreknozun.      And  Oecumenius  faith,  the  apoflle  mentions 
being    called  accordmg  to  purpofe,  "va  ij.rt  arcrov  aVavrx  si  6 
Sec?  raas  iu  £7ioir,a£  ri'Jxs  Se  «,  y.x\  7rfOiy:-JV>}.T,-^izf  d7i:cc7.7.y,'mi  tov 
6cov,  that  he  might  not  fall  into  an  alfurdiiy,  zvhich  w^uldfoL 
low  if  God  fliould  do  good  to  fame  peifons  and  not  to  others, 
and  that  he  might  free  him  from  being  an  accepter  of  perfons 
wherefore,  according  to  the  received  interpretation  of  the  an- 
cie7it fathers,  the  import  of  thefe  words  is  this. 

(j)  Occum. (k)  Chryfojl. (I)  In  Ep.  ad  Rom.  Ed.  lluet.  Tern. 

3.  p.  4i4. 


pecree  cf  EieEion.  61 

Thofe  whom  God  forefaw  would  be  true  lovers  of  him,  sy- 
^£To»  sly  TY.v  ^oi<s{Ki[oL^i,jitJor  the  kinp^domoj  God,  and«£*o(,  wor- 
thy of  the  peace  and  blejjings  oj  the  gojptl,  he  predeteniiiried  to 
render  conformable  to  the  image  ot  his  Son,  that  is,  to  be  like 
iiim  in  glory,  ver.  17.  them  alfo  in  due  time  he  called  to  the 
falvation  promifed  and  offered  in  the  gofpel,  2  Tim  i.  8,  9. 
'lit.  i.  2,  3.  and  they  believing  in  Chrift  upon  this  call,  he 
juftified  them  from,  and  remitted  all  iheir  pafl  fins,  Ads  xiii. 
38,  39.  Eph.  i.  7.  and  them  he  alfo  glorified,  by  giving  them 
the  Ipirit,  which  is  the  earnefl  ot  that  glory,  Eph.  i.  13.  and 
by  participation  of  which  fpirit  chriilians  are  laid  not  only  to 
behold  the  glory  of  the  Lord,  but  aljo  to  be  changed  into  the 
fame  image  with  him.  jrovi  glory  to  glory.  So  fmj  Origen 
upon  the  place.  And  this  expofitlon  agrees  well  with  the 
context  ;  for  he  had  faid  belore,  that  chriftians  having  the 
firfl  fruits  of  the  fpirit  groaned  after  this  redemption  0}  their 
boditis,  ver.  23.  and  ver.  26.  the  fpirit  helpeth  our  infirmiliis, 
interceding  for  us,  fevzyp'.oTj  aXaXriroij,  w'lihfilent  groans  atter 
it  ;  and  that  he  intercedeth  for  the  faints,  ai cording  to  (the 
mind  of)  God  to  give  them  this  redemption  ;  and  then  it.  fol- 
lows, oiia-ixcv  J2,  therefore  we  know  that  all  Illinois  work  togeth- 
er for  good  to  themShat  love  God,  &c.     Or, 

zdly.  hoo^-xGc,  he  kat^h  glorified  them,  by  giving  them  his 
fpirit  to  enable  them  fo  work  the  greatefl  nuYocles,  and  thofe 
extraordinary  gitts  which  rendered  them  glorious,  and  alfo 
were  to  them  a  confirmatio}i  of  the  glory  pron)i(ed  ;  fo  the 
(n)  greek  fathers.  And  hence  theminillration  of  jufiification 
is  faid  to  be  £v  do^-ri,  in  glory,  as  being  the  miniftration  of  the 
fpirit,  2  Cor.  iii.  8,  9,  10,  11.  And  Chrill  faith  ot  the  apof- 
ties  to  whom  he  gave  the  fpirit,  /  have  given  them  the  glory 
which  thou  gavefl  me  ;  fee  the  note  on  John  xvii.  22.  So 
when  a  miracle  was  wrought  in  Chrijl's  name,  sSoSisTe,  God 
glonfed  him,  A£ls  iii.  13.  And  when  God  wrought  figns 
by  Mofcs,  kl6i,u(jiy  ayrov,  he  glonfed  him,  Kcclul.  xlv.  3. 
See  Luke  iv.  1^.  John  viii.  ^4.  xi.  4.  xiii.  31",  32.  xvi.  j^. 
1  Cor.  xii.  26.  And  in  tavor  of  thcfe  interpretations,  let  it  be 
noted,  that  when  the  apofle  fpeaks  of  our  final  glorification 
in  this  chapter,  he  {till  Ipeaks  oi  it  as  a  thing  future,  faying, 
xve  fiall  be  glorified  xvith  him,  ver.  17,  18,  21.  whereas  here 
he  Ipeaks  of  it  as  a  thing  pail,  faying,  whom  he  hath  jujiifud, 
ihcni  he  hath  alfo  glonfed. 

fmJ  De  glorifica^ione  pofTumus  in  pntfenti  fecnlo  illud  inteUigerc 
qviud  dicit  apoftolus,  omnes  nos  aperia  facie  gloriaiu  domiiii  fpcculanl.  s, 
tadem  iinaj^iiie  translormaiuur  a  gloria  in  ^loriani,  &c. 

,(nj  Ed'J^as's  o»a  Tw»  ^a^ia^aaTiii,  ()i«  T/jj  picSscriaj  ha,  rut  ■)(jxt\^fjia.il;v 
T--jr  iio9;i7i«,- ;  fo  Chryfojlorn  and  Occutiiy  i^^^ctjn  vihi;  svouK^uVcuSti^  "ntsv^ 
ft»T3^•  u-yiti  S:^^r.(,unit^  ?C«f' V  5   fo  1  heodont  and  Thcophjlafl. 


62  Decne  of  EleBion» 

Anfwer  ^.  Another  very  jjrobable  interptetation  ot  thef<f 
words  is  this  ;  thofe  whom  God  foreknew,  z.  r.  approved  of 
as  perfc>ns  fit  to  be  received  into  his  favor  (which  fenfe  of 
WjpoEyvfc,  hath  been  eilabliflied  by  Origen^  and  in  my  note  on 
the  place)  he  foreappointed  to  be  confoiTned  to  th6  image 
of  his  fon  ;  that  is,  to  be  like  him  in  fufFerings,  r<?r.  17.  2  Tim, 
ii.  11.  \i\\o  firjl  Juffered,  and  then  entered  into  his  glory^ 
and  fo  was  the  fiiftborn  among  many  brethren  ;  he  firft  fufFer- 
ing,  and  leaving  tkem  an  example  that  they  Jhould  follow  his 
fiefs,  1  Pet.  ii.  21.  looking  up  to  this  captain  and  finifher  of 
mir  faith,  who  for  the  joy  that  was  Jet  before  him,  endured  the 
crofs^  and  is  fat  down  at  the  right  hand  of  the  throne  of  God^ 
Heb.  xii.  2..  And  whom  he  thus  predeftinated,heindue  time 
called  to  fuffer  ;  for  hereunto,  faith  St.  Peter,  are  we  chrif- 
tians  called,  1  Pet.  ii.  21.  and  to  this  they  are  appointed,  1 
^hefj.  iii.  g.  and  whom  he  thus  called,  upon  their  patience 
under  thefe  fufferings,  soixafAcrsv,  he  approved  asfncere  ;  this 
is  as  proper  an  impart  of  this  word,  oppofed  to  condemned,  as 
any  other  \  for  as  when  it  is  oppofed  to  condemnation  by  law, 
the  op'pofiie  is  to  be  abfolved  ;  fo  when  it  refpefts  the  pcrfon, 
it  aJfo  fignifies  to  approve  or  pronounce  innocent  and  right- 
eous ;  God  juftifying  and  abfolving  us  becaufe  he.  approves 
of  our  faith  and  repentance,  and  pronouncing  us  fincere, 
becawfe  he  approves  of  our  heart  and  aftions  ;  in  which  fenfe 
Abrakdm.,  If^jxaia;^?},  was  juftified  by  ^v•ol■ks,  when  he  offered 
up  his  fon  Ifaac :  and  Rahab  when  (he  received  the  fpics, 
J^^i  ii.  21,  25.  So  wifdom,  ISutaja^yj,  is  approved  o\  by 
her  children.  Matt.  xi.  19.  fo  by  thy  words,  "^ly.cuwh'fi'yfi,  thou 
Jkall  bejufliftd;  that  is,  approved  of,  or  condemned.  Matt. 
xii.  37.  And  whom  he  thus  julUfied,  he  afterward  glorified; 
i.  e.  he  gave  them  a  glorious  reward  of  all  their  fufferings,  or 
made  them  glorious  under  fufferings  :  According  to  thofe 
words,  of  St.  Peter,  if  ye  are  reproached  for  the  name  of  Chrifly 
happy  are  you  ;  for  the  fpirit  of  glory,  and  of  God  re/is  upon 
you.  1  Pet.  iv.  1^. 

Now  to  confirm  this  interpretation,  let  it  be  obferved  that 
the  whole  purpofe  of  this  chapter  is  to  comfort  chriflians  a- 
gainft  the  fufferings  they  were  expofed  to  in  this  world  ;  this 
the  apofle  doth, 

tji.  From  this  confideration,  that  the  fpirit  which  they  had 
received  was  not  that  of  fear,  (of  death,  they  being  delivered 
from  the  bondage  of  that  fear  by  the  death  of  Chrift,  Heb.  ii. 
Iq.)  but  ihtfpjnt  of  adoption,  which  declared  them  heirs  of 
God,  and  fuch  as  were  to  be  glorified  with  Chrift  after  their 
Sufferings,  ver.  1^,  17.  who  would  raife  their  mortal  boditS, 
ver.  II. 


Decree  of  EkBion.  63 

^dly.  That  this  future  glory  was  fufficient  ground  of  patience 
Vnder  all  their  fufferings  ;  it  being  that  which  would  entirely 
deliver  their  bodies  from  corruption,  and  tranflate  thenri  into  tkt 
glorious  liberty  of  the  forts  of  God  ;  on  which  account  faiik 
the  apojllc,  I  reckon  that  the  fuff-erings  of  this  prefent  life  atfi 
not  worthy  to  be  compared  to  the  glory  which  is  to  be  revealed^ 
ver.  18. 

^dly.  That  whilft  they  continued  in  this  afflifted  ftate,  pa*- 
tiently  waiting  for  this  glory,  they  had  the  fpirit  of  God  to 
help  their  infirmities,  and  to  enable  them  to  intercede  for  it 
with  filent  groans,  according  to  the  will  of  God,  and  knew 
that  all  thefe  fufferings  fhould  zvor/i  together  Jor  good  to  thjem 
zoho  love  God,  zndwere  called  according  to  his  purpof  oi  maik.- 
ing  them  like  to  their  head  Chnf  ffus,  who  was  made  pcr^ 
ftdl  byjuj^erings  ;  and  fo  it  was  with  his  own  beloved  people, 
ftyled  the  people,  ov  Ttpoiyvcoy  zvhich  hejoreknew,  Rom.  xi.  2. 
Amos  iii.  2.  He  determined  that  they  fhould  firfl  be  affli£ied 
four  hundred  years,  Gen.  xv.  13,  He  humbled  thefe  \i\&  jam 
and  hi^jirjl  born,  before  he  called  them  out  of  Egypt,  and  af- 
ter he  had  called  them  thence  he  humbled  and  chaflifed  them 
as  a  man  chajlneth  his  Jon,  Deut.  viii.  ^.  but  all  this  he  did 
for  their  profit,  that  he  might  do  them  good  in  their  latter  end^ 
ver.  16.  After  thefe  fufferings  he  juftified  them,  i.  e.  he  ap- 
proved and  owned  them  upon  all  occafions  as  his  peculiar 
people,  and  defended  them,  and  pleaded  their  caufe  againfl  a]| 
their  enemies,  and  at  the  lafl  he  rendered  them  a  glorious 
people,  in  the  eyes  of  all  nations,  ilr&ouai,  he  glorified  Ifrael 
before  them,  Ifai.  Iv.  6.  xl.  23.  cfpecially  by  caufing  his  gloria 
ous  prefence,  or  his  Shechinah,  the  emblem  of  the  holy  fpirit, 
to  reft  among  them.  Hag.  ii.  5.  and  fo  we  may  reft  aftured  he 
will  jiow  deal  with  all  thofe  who  truly  love  him,  and  whom  he 
hath  chofen  before  others  to  be  \i\^  chu,rchy  and  his- peculiar 
people. 

Section  YIH. — Argwnent  4.  If  God  knoweth<  who 
are  his,  then  hath  he  afeleft  number  whom  he  hath  chof- 
en  to  be  his  ;  but  God  finozudh  zvho  are  his.    2  Tim.  ii.  19. 

Anfwer.  The  text,  which  is  the  foundation  of  this  argu- 
ment, runneth  thus,  (0)  llymena^us  and  Philttus  have  erred 
form,  the  truth,  faying,  that  the  rfurrctlion  is  pajl  already^ 
and  have  overtkrozun  the  faith  of  fome,  ver.  19.  But  the  fourtr 
dation  ofGodJlanding  fare,  having  this  feat,  the  Lord  know" 
eth  who  are  his,  and  let  every  one  that  nameth  the.  name  of 
Chrijl  depart  from  iniquity.     Where  oblerve, 

\f) .  'i  hat  by  the  foundation  of  God,  we  are  to  underftand 
the  dpflriutt  of  the  rcfurrcftion  which  is   iho    foundation  of 


64  Decree  of  EkBion. 

the  church,  it  being  built  upon  this  promife,  that  the  gates  of 
hdljliall  not  prevail  agatnji  it,  or  that  the  living  members  of 
Chrift's  body  fiiall  aher  death  obtain  an  happy  refurretlion  ; 
this  alfo  is  the  foundation  of  our  faith  and  hope,  i  Cor.  xv. 
19.  1  Ihfjf.  iv.  13,  14.  and  therefore  it  is  fly  led  a  foundation 
in  thefe  words,  let  us  not  lay  again,  ro  Ss/xs'Xiov,  the  foundation 
of  the  doBrme  cf  the  reJurreElion,  Heb.  vi.  1,2.  This  is  the 
faithful  faying  mentioned  vzr,  12.  By  denying  of  it,  the 
chrijlianjaith,  faith  the  apoflle,  is  overturned,  t'^r.  18.  Now 
to  this  fundamental  doflrine  God,  faith  he,  hath  fet  this 
feal  for  confirmation  and  affurance  oi  it,  viz.  ike  Lord  Anow- 
eth  who  are  his,  that  is, 

iji.  He  loveth  and  approveth  of  them,  and  kindly  (lands 
afFefted  to  them  ;  fo  God  knew  his  people  IJrael,  Deut.  ii.  7. 
Amrs  iii  i.  and  fo  if  any  man  love  God,  he  is  known  oj  Gody 
2.  Cor.  viii.  3. 

zdly.  To  reward  them  ;  fo  God  knoiccth  the  xvay  of  the 
righteous,  Pfalm  i.  6.  and  fo  Chrifl  knows  his  ffuep,  John  x. 
14,  27.  as  to  give  unto  them  life  eternal, \Qx.  28,  fo  that  though 
they  die  they  Ihall  not  perifh,  but  he  will  raxfe  them  up  at  the 
lafi  day,  John  vi.  39,  40,  54.  And  in  this  fenfe  thefe  words 
are  commonly  taken,  as  promifing  a  reward  to  all  good  chrij'» 
tians  at  the  refurreftion.     But, 

^dly.  It  is  obfervable  that  thefe  words  are  taken  from  Numb. 
xvi.  Q.  where  Corah,  Dathan  and  Abiram  rife  up  againft  Mo- 
fes  and  Aaron,  declaring  they  took  too  viuch  vpOn  them,  the 
one  to  be  their  prophet  and  God's  vicegerent  over  them  ;  the 
other  to  be  iheir  high  prie/i,' whom  God  had  confecrated  to  his 
peculiar  fervice,  above  all  others  of  the  hguie  ot  Levi.  Now 
to  this  imputation,  faith  the  Septuagint,  Mofes  replies,  syv^O  0 
dels  riis  ovras-  a^rS,  God  kno'veth  who  are  his,  and  by  him  fep« 
arated  to  his  fervice,  and  will  maintain  their  caufe  and  calling 
againfl  all  oppofers,  as  in  that  in  fiance  he  did  in  a  wonderful 
manner,  caufing  the  earth  to  open  and  fwallow  them  up  ;  fo 
alfo  will  God  own  us  his  apofiles  and  miniflers,  againft  hyme- 
nceus  and  Philefus,  againft  all  that  fet  up  againft  us  and  our 
do6hine :  As  therefore  Mofes  faid  then  to  the  Ifraehtes,  de- 
part ye  from  the  tents  cf  thefe  men,  and  be  ye  feparated,  kxI 
i^pi^fiaav,  and  they  departed  :  fo  fay  I  now  to  all  chrifliaiis,  let 
thejn  depart  from  iniquity,  and  fo  from  thefe  pernicious  doc- 
trines which  increafe  to  ungodlinefs,  and  caufe  men  to  ?nake 
Jliipivreck  of  faith  and  a  good  confcience.  So  that  this  text 
taken  in  either  fenfe,  hath  no  relation  to  the  do6lrine  of  abfo- 
lute  cleft  ion.     In  fine,  'Lheodoret  thus  defcants  on  thefe  words, 

fj.ri(Ttzvrxs,  God  foreknoweth  both  them  that  belie've^  and  thoft 
zi'ho  openly  fight  againfl  the  truth. 


Decree  of  EkUion,  16'5 


CHAPTER      IV. 

Containing  Argummis  againjl  this  Do^rine  of  an  Ahfo- 
lute  EleHion  to  Sahaiion,  andconfequtntly  to  the  Means 
which  fJiall  inevitably  and  unfruflrahly  produce  it. 


I 


NEED  not  multiply  many  arguments  in  confutation  of  this 
opinion,  feeing  it  will  efTcttually  be  done  in  all  the  fubfequent 
difcourfes;  for, 

ijl.  By  proving  that  Chrill  was  fent  into  the  world  to  be 
the  iavior  of  the  world,  and  that  he  tailed  death /ar  every  7nan\ 
even  for  them  thai  per ijl7 ;  it  will  be  extremely  evident,  that 
God  could  not  decree  abfolutely  the  faving  of  iome  few  per- 
fohs  eieftcd  to  it  from  all  eternity  ;  fince  then  it  is  impoflible 
he  fhould  defign  the  falvation  oi  any  ot)ier  by  the  death  of 
Chrilf. 

2dty.  By  proving  that  all  men  to  whom  the,  linow Tedge  of 
the  gofpel  is  vouchfafid  are  put  into  a  capacity,  and  have  fuf- 
ficieiit  means,  of  obtaining  the  bleffings  promifed,  and  avoid- 
ing the  evils  threatened  in  the  gofpel,  and  that  none  fiiall  be 
able  to  plead  at  the  la  ft  day,  I  never  was  in  a  capacity  of  ob- 
taining that  falvation,  for  the  negletl  of  which  1  am  condemn- 
ed, or  of  avoiding  the  mifery  to  which  I  am  fentcnced  ;  it 
clearly  follows  that  God  cannot  have  abfolutely  decreed  to  af- 
ford the  means  neceflary  lo  falvaiion  to  fome  few  only,  and 
withhold  them  from  all  the  roil,  even  of  thofe  to  whom  the 
gofpel  is  vouchfafed.  But  to  make  this  ftill  farther  evident, 
1  argue  thus. 

Section  I. — Argument  i.  He  who  would  have  all  men, 
to  whom  ihe  gofpel  is  vouchfafed,  fincerely  to  believe  in  Chrift, 
to  come  to  repentance,  and  yield  fincere  obedience  to  his  will 
revealed  to  them,  hath  not  prepared  this  faving  grace,  only 
for  fome  few  chriflians^  leaving  the  reft  under  a  neceffity  of 
periftiing  for  the  want  of  it  \  for  to  all  fuch  perfons  he  hath 
promifed  that  they  ftiall  not  penfh,  faying,  he  that  helieveth  in. 
mefliall  never  periJJi ;  repent  and  turn  yourfdaesfrom  all  your 
iniquity^  Jo  iniquity  Jliall  not  be  your  ruin  ;  to  him.  who  by  ha' 
iitnt  continuance  in  welldoing  fceks  for  glory  and  immortality ^ 
Ihall  be  eternal  Irfe.  Thefe  are  the  means  by  him  appointed 
tor  the  re'.aiirion  of  their  fins,  and  their  falvation,  as  in  thefe 
words,  reptnt,  and  be  converted  that  your  fins  may  be  blotted 
cut;  believe  to  the  falvation  erf  your  fouls  ;  blejfed  are  they  that 
1 


66  Dtcrec  cj  Ele^ion* 

do  his  commandments,  that  they  may  have  right  to  the  tree  of 
life :  And  he  who  wills  ihat  they  Ihould  ufe  the  means,  can- 
never  be  unwilling,  at  the  fame  time,  they  fliould  obtain  the 
end,  falvation  and  exemption  from  eternal  ruin.  Now  that 
God  ferioufly  wills  that  all  to  whom  the  gofpel  is  vouchfaied 
Hiouid  repent,  believe  and  yield  fincere  obedience  to  his  laws, 
is  evident  beyond  all    poffibility  of  doubting.   .  For, 

i/i.  The  Jcnpture  very  frequently,  and  mod  exprefsly  hath 
declared  the  doing  of  thefe  things  to  be  the  doing  of  the  will  of 
God,  and  the  neglefting. oi'  them  t-o  be  the  neglefting,  and  e- 
veii  refilling  of  his  will.  It  is  his  will  they  Thould  believe, 
becdufe  faj  this  is  his  commandment,  thai  we  believe  in  the 
name  ofthefqn  of  God  •  It  is  his  will  they  Ihould  repent,  be- 
caufc  he  hath  commanded  fbj  all  men  every  where  to  repent  ; 
it  is  his  will  they  fliould  obey  him>.  il  that  be  necelTary  to  be 
proved,  becaufe  that  is  xnj'cripture  ilyled,  the  doing  of  the  zvill 
of  our  father  which  is  in  heaven..  And  feeing,  iht  apofiles 
were  fent  to  preach  falvation  to  every  creature  that  believed, 
to  call  all  men  to  repent  for  the  remilEon  of  fins,  and  to  bring 
forth  fruits  meet  for.  repentance,  that  they  might  efcape  the 
wrath  of  God  ;  how  can  we  reafonaBly  think  that  the  fame 
words  fpoken  to  all  that  heard  them,  as  God's  meffage  to  them, 
and  t7,y  if  God  d':d  befcech  them  by  their  mouth,  fhould  not  be 
looked  upon  as  God's  commands  to-  all  to  whom  they  fpoke, 
2.  e.  totUe  whole  world,  to  every  rational  creature  ;  and  why 
clfe  do  they  fay  fcj  he  that  defpfeth  uj,  thus  fpeaking,  defpiftt'fi 
not  man,  hut  G-od'f  Doth- not  the  whole  chrifUanr  world  agree 
in  this,  that  it  is  the  will  of  God' that  they  fhould  do  what  he 
commands  ?  Do  they  not  look,  upon  his  precepts  as  a  fuffi- 
eient  indication  of  his  will  and  pleafur-e  ?  Are  not  all  men  o« 
bliged  to  believe  God  would  have  them  do  what  he  requires 
of  them  ?  And  can  they  be  obliged  to  believe  this  if  it  be  not 
true  ?  Do  not  all  nations  conclude  from  the  commands  of 
their  fuperior.s,  that  what  they  require  they  would  have  done, 
and  what  they  forbid  they  would  not  have  done  ?  And  Ihali 
it  only  be  otherwife  in  the  commands  of  the  great  rialer  of  the 
world  ?  Deny  this  to  be  any  certain  declaration  of  God's  will, 
and  you  can  never  fhew  that  even  the  ele6l  can  know  it  is 
God's  will  they  fhould- repent,  believe  and  obey  him;  fince 
they  can  never  know  they  belong  to  the  eleftion  of  God,  but 
from  their  faith,  repentance  and  obedience.  If  then  by  doing- 
of  thefe  things,  the  wic lied'  would  perforin  the  will-  of  God, 
muft  it  not  follow  diat  he  is  willing  they  fhould  believe,  re- 
pent and  obey  ?  Would  not  God  approve  their  doing  of  thefe ' 
things,,  or  can   he  be  fuppofed  to  approve  what  he  would  not 

{al  John  vi.  sq. (^}  Afts  xvii,  30. (c)  i  Theff.  iv,  S 


Decree  of  EkUion,  "  67 

liave  done  ?  Doth  he  not  fay  exprefsiy  concerning  the  wicked 
-and  impenitent,  that  they  fclj  do  the  things  which  he  would 
not  have  done  ?  And  why  are  they  fo  oft  faid  to  Jet  at  nought 
and  reje&  God's  counjcl,  will  and  good  intentions  toward  them, 
if  it  were  not  his  will  they  fliould  believe  and  aime  to  repent- 
ance ?  Why  doth  the  wifdom  of  God-  fay  of  them  of  old,  that 
fej  thev  had  Jet  at  nottght  his  counjels  ;  and  of  the  Scribes 
and  Pharijies,  that  ffj  t'liey  rcjeEled  the  counfd  of  God  con- 
cerning them,  .being  not  baptifed  with  the  baptjm  of  John  ; 
which  was  the  haptifin.  oj  repentance  for  the  remijjion  oj  fins  / 
and  of  the  unbelieving  Jecvs  that  they  did  (g)  put  Jalvation 
from  them,  and  judge  themfdves  unworthy  oJ  eternal  Ife  ? 
Surely  from  ail  theie  places  it  is  very  evident  that  it  was  pri- 
marily the  counfel,  and  the  will  of  God,  that  even  they  who 
would  not  turn,  would  not  repent  and  accept  of  falvation, 
iliould  have  repented  and  have  been  made  partakers  of  it ;  and 
^ere  it  otherwife,  it  follows,  that  by  their  unbelief  and  their 
impenitence,  they  did  not  really  refijft  his  will  and  counfel, 
but  comply  rather  with  k. 

Moreover,  thofe  vhom  God  calls  to  faith,  repentance  '  and 
•obedience,  he  is  truly  willing  that  they  fhould  repent,  believe 
and  be  fayed  ;  for  what  is  it  to  call  a  man  to  fuch  a  thing, 
•but  to  declare  that  you  are  truly  willing  and  defirous  that  he 
fhould  he  partaker  of  rt.  Now  it  is  certain  that  God  calls  and 
invites  all  thofe  to  whom  his  word  is  preached,  to  faith,  re- 
pentance and  falvation  ;  aiTd  thereiore  it  is  certain  that  he  is 
truly  willing  they  fhould  believe,  repent  and  be  faved.  To 
this  effect  are  thefe  exprefTions  fhj  repent  and  believe  the  goJ~ 
pet  i  (i)  whofo  IS  Jim  pie  Id  him  turn  in  hither  ;  let  him  fr- 
fake  the  fooiijh  and  live  ;  (jj  tvhofoever  will,  let  him  come  and 
drinh  of  the  waters  of  life  Jreely.  To  omit  many  other  places 
of  like  nature.  Again,  the  end  for  which  God  fends  his  mef- 
fengers  is  to  invite  all  perfonsto  faith,  repentance  and  falva. 
tion;  the  bnfinefs  of  his  watchmen  is  (k)  to  warn  the  wick- 
ed to  turn  from  his  iniquity,  that  he  may  not  die ;  (I)  in  meek- 
mjs  to  inflruci  them  that  oppoj'e  themfelves ,  ij  God  peradventvre 
Willi  give  them  repentance  ;  (mj  to  zi' am  every  rnan,  and  tj 
teach  every  man  in  all  loijdom^that  they  may  prej'tnt  every  man 
pcrfeEl  in  Chrjt  Jefus.  Mou'  are  they  not  commanded  to  \\{r. 
thefe  exhortations,  calls  inftru6lions  as  means  conducive  to 
thefe  ends  ?  And  to  all  thofe  whom  God  doth  require  to  ufe 
thefe  means  muf}.  he  not  will  the  end  defigned  by  them  ?  Do 
not  niiniilers  befeech  men  in  the  name  ot  God  to  repent,  and 

(d)  Ifa- Ixv.  ::.  Ixvi.  4. (e)  Pro'.',    i.  1^. (f)  Luke  vii.    ■^3. 

(g)  Aits   xiii.  46.- (h)  M-uk  i.  i-. (i)  Prov.  ix.  i,  6.— 

(i)  Rev.xxii.i;. (k)  Ezek.xx xiii. X.-^ ,''/,'  2  Jliin.  ii.  aj. ■[.m} 

Col.  i.  18. 


68  Decree  of  EleHion. 

to  be  reconciled  to  him  ?  Muft  tbey  not  pray  that  Cod  would 
blefs  their  labors,  and  render  them  fuccefstul  to  thefe  ends,  ia 
all  that  hear  them  ?  And  can  they,  in  the  name  ot"  God,  ex- 
hort unto,  or  pray  in  faith  U>r  that  effetl  ol:  their  labors,  which 
is  not  fultable  to  the  decree,  or  vyill  of  God  ?  Was  not  the 
gofpel  of  Chrift  writ,  that  they  who  read  it  (nj  mr^ht  believe, 
and  believing  might  have  life  through  hrs  name  ?  And  nr.uil  it 
not  be  preached  for  the  fame  end  Tor  which  it  was  writteti  ?. 
Doth  not  Chriji  plainly  tell  the  Jtws  this  was  the  end  of  all 
his  preaching  to  them  in  thefe  words,  fo)  thefe  things  /  fay 
unto  you,  that  ye  might  be  Javed  ?  And  yet  he  of  thofe  very 
perfoHs,  faith,  (p)  you,  will  not  come  to  me  that  you,  might  have, 
life.  He  therefore  ferioully  intended  their  falvation,  who 
would  not  come  unto  him  for  it. 

To  think  to  folve  all  this,  as  fq)  Bifljop  Davcnant  in  his 
anfwer  to  Hoard  doth,  by  faying  there  is  in  God  a  true  will 
revealed  in  the  gofpel,  of  faving  all  men  that  fhall  believe,  and 
a  true  will  liking,  embracing  and  rewarding  faith,  holinefs  and 
perfeverance  in  all  men  whatfoever,  without  dillintlion  of 
perfons ;  and  this  is  the  will  called  Voluntas  fimplicis  Com- 
placentice,  or  a  will  of  complacency.  And  that  when  the  apof 
tie  iziih,  God  will  have  all  men  to  be  faved,  the  meaning  only 
is,  if  all  men  fJiall  believe  in  Chriji ;  and  that  to  believe  in 
Chrifl  is  an  a£l  fo  agreeable,  and  fo  well  pleafing  to  his  will, 
that  wherefoever  it  is  found,  it  will  be  rewarded.  1  fay  it 
feemeth  ftrange  to  me,  that  any  man  ftiould  think  this  a  fuftir 
cient  anfwer  to  this  Argument,     For, 

xfi.  How  incongruous  is  it  to  afcribe  fuch  a  will  to  God  as 
this  ?  viz.  Holinefs  is  a  thing  fo  agreeable  to  my  nature,  and 
my  elTential  attributes  of  purity  and  rlghteoufnefs/  that  it  is 
abfolutejy  necelTary  for  me  to  like  and  be  well  pteafed  with 
the  holinefs  and  perfeverance  of  all  msn  in  it;  and  theretore 
to  reward  them  for  it  with  the  enjoyment  of  myfelt ;  hut  yet 
I  abfolutely  purpofe  not  to  afford  to  the  greatelt  part  ot  man- 
kind, that  aid  which  I  fee  to  be  abfoiutely  neceliary  to  enable 
them  to  be  holy,  or  to  perfevere  in  it :  And  my  will  is  to 
leave  them,  though  they  equally  want,  and  equally  are  capable 
of  it,  and  equally  fit  to  be  the  objeds  of  iny  grace  and  tivor, 
under  an  abfolute  incapacity  ot  bemg  holy, and  by  my  Decree 
of  Reprobation  make  their  want  of  holinels  arj  event  untruf- 
trable.  No  man  can  think  that  man  liath  a  true  love  for 'holi- 
nefs, who  will  do  nothing  which  is  in  his  pou'er  to  m^ike  oth- 
ers fo,  as  far  as  he  is  able,  and  it  is  fit  for  him  to  do  it.  Can 
then  that  GoJ,  whole  love  to  holinefs  doth  inimitely  tranfcend 

fnj  John  XX.  3'«— — /^^z'  Jo'ifi  V.  34. [<>)  Vcr.  43. (^c/Pag. 

220^221. 


Decref  oj  EkUlon,  $3 

♦h€~love  wliich  tbemoft  holy  man  bears  to  it,  andl  who  cora- 
niands  us  to  be  koh,  as  he  is  koly,  have  pafTedl  a  deciee  troiu 
all  eternity,  ^vhich  renders  the- Kant  -©f..  holiiie^  in  laofl  mea 
an  uiifruftrable  event  ? 

2i//v.  If  this  be  all  intended,  hLy.t^ofev/9ir,ds,  Cod  n'oidd, 
have  all  men  to  be  Javcd,  Why  may  it  not  be  faid,  he  woulcj, 
i;iave  all  the  fallen  angels  to  be  hycd?  liecanjc  Jait/i  and  h/i- 
linej's,  were  it  found  in  tJuui,  would  be^n  ad  fo  ioell  pltajing, 
unci  Jo  agreeable  to  God's  will,  thai  wherej'acver.  it  is  found  it. 
7ju\ll  be  rewar did  by  lam :  but  yet-becaiile  tjiey,  fi nee  their 
iall,  are  in  no  capacity  of  believing,  or  ot  being  holy,  no  man 
hath  ever  dared  to  fay,  (r)  God  would  liav^  all  the  Jallen  an- 
gels to  be  faved.  If  then  the  abioiute  decree  of  God,  not  to 
give  faith,  repentance,  and  eternal  Jile  to  any  that  ai-e  not  e- 
Jffted.,  is^  as  he  faith,  that  which  the^y  under ftand  by  repro- 
bation j  and  this  a6l  renders  all  thofe  fallen  men,  who  are 
ihe  objefts  of  that  blaci  decree,  as  incapaWe  of  having  faith 
and  holinefs  as  the  very  Devils,  why  is  it  faid,  he  "would  haye 
thefe  fallen  men,  rather  than  fallen  angels,  to  b,e  faved  ? 

3^7)'.  Be  it  as  he  faith,  that  the  final  obdurction  aridjji-m' 
^enite^ncy  of  reprobates  is  not  a  fort/ien  antecedent  ccndltit'T^^ 
but  a  following  event  oj  negative  reprobation  :  yet  if  that  e- 
vent  follows  neceilarily  upon  that  eternal  aft  qt  God,  to  what 
end'ootTi  he  after  it  command  all  men  every  where  to  repent, 
or  excrcifc  the  riches  of  his  goodnefs,  patience  and  forbear- 
ance towards  them /j'7  ^^  lead  them  to  repentance,  or  fay  ftj 
he  is  longjii^ering  towards  them,  becaxfc  he.  7S  net  wxlUng. 
they  JJiould  per  fh,  but  ftiould  come  to  repentance;  when  this 
decree  of  not  giving  that  repentance  which  can  alone  refcu<* 
them  from  penihing,  hath  left  them  in  that  utter  incapacity  of 
repenting  which  no  k)ngfufrering  of  God  can,  or  ever  V^-as  in- 
tended to  remove  ?  Why  doth  he  fend  his  ainbaffadors  to  (u) 
befcech  them  to  be  reconciled  to  him,  becaufe  he  hath  made  \\\> 
fon  to  be  a  fucrficefvr  fin,  thai  they  might  i>c  made  r'tglUeoui 
Xinth  the  n^hteou/rytfis  of  God  in  hi  in?  Why  doth  he  call  thcni 
to  repent,  iliat  ikeir  fins  may  he  blotted  out,  and  encourage 
them  to  d-o  fo  by  this  gracious  promife,  that  (vj  then  ail  their 
iniquities  JJiall  not  he  remtnibered  ag^infi  them  any  mor(,f,. 
Why  doth  God,  as  he  fays,  fwj  patiently  ^xpcd  thar  coni'rr- 
fon,  when  he  hath  decreed  to  deny  them  thofe  nutans  which 
can  alone  eifeft  it,  or  uje  thofe  means  and  nK'ihods  to  that<n<i 
which  he  before  knows  not  only  that  ihey  zjjili  frullrate,  Init 
aifo  that  they  muft  fiuflrate?  To  lav  God  ieriouii)'  rcijuifc; 
them  who  arc  not  eletled  to  make  tlicir  calling   aixl  diifuMi 

(<-)  Paj;.  ^<t'J. — —ff)  Rom.  ii.  4. ( t)  -j  Pet.  ii^.  9. (u)  a    Coi 

v.  2o»  21. I'v)  Eaek.  xviii,  22. (luj  V-Ag.  ?-4- 


yo  Decree  of  Eleclion. 

fure,  is  what  we  call  a  bull.  To  fay  God  feriouny  invjtes^ 
exhorts  arid  requires  all  men  to  fxj  zvork  out  their  falva- 
tion,  and  yet  by  his  decree  of  reprobation  hath  rendered  that 
event  to  the  mofl  of  them  impofTible ;  that  he  requires  all 
men  to  repent  that  they  may  not  perlfli,  and  yet  by  his  decree, 
<jr  fecret  will,  hath  rendered  that  event  to  moll  of  them  to 
•whom  he  fpeaketh  in  his  word  impofTible  ;  is  to  make  the 
gofpel  of  C brill  a  mockery,  by  making  it  to  require  a  condi. 
lion  in  order  to  an  end,  which  his  own  fecret  will  of  denying 
to  them  that  faith,  and  that  repentance  which  can  alone  pro^ 
duce  that  end,  hath  made  impofTible  to  be  obtained  ;  and  if 
thi-s  be  not  to  make  the  fecret  will  of  God  to  contradift  his 
revealed  will,  it  is  to  make  his  revealed  will  following  that 
fecret  one  a  mere  falSiood,  unlefs  his  revealed  will  can  make 
contradi^ions  true.  For  to  make  God  to  will  this  or  that  for 
fuch  an  end,  which  by  virtue  of  his  fecret  will  can  never 
come  to  pafs,  makes  c:ontradi6lions  at  the  fame  time  to  be  the 
obje61  of  his  will  ;  and  to  fay  he  wills  this  or  that  to  exempt 
men  from  that  event,  which  his  fecret  will  hath  made  necef- 
fary  to  come  to  pafs,  is  alfo  to  will  at  the  fame  time  a  contra- 
diftion  :  So  that  if  God's  declared ivijl  is,  that  all  raenfhould 
believe  unto  falvation,  and  his  fecret  will  is,  that  moft  of  them, 
fhould  not  be  faved,  it  being  his  will  to  withhold  what  is  ne- 
celTary  to  their  falvation  ;  if  his  revealed  will  be  this,  that 
the  reprobate  fhould  repent  that  he  may  not  perlfli,  and  his 
fecret  will  be  this,  that  he  fhould  die,  and  not  live,  as  being  a 
will  to  withhold  that  grace  from  him  without  which  he  cannot 
live,  but  mult  die  ;  the  contradiftion  betvy^ixt  thefe  two  wills 
is  as  evident  as  words  can  make  it. 

And  if  thefe  decrees  be  plainly  contrary  to  the  declarations 
of  the  will  of  God  now  mentioned,  how  impofTible  is  it  to  re- 
concile them  with  his  declarations  that  he  deals  thus  with  men. 
{yj  becaufe  he  hath  compajfion  on  them  ;  that  (z)  he  could  not 
have  done  more  to  make  them  bring  j or th good  ^j apes  ;  that  he 
would  have  purged  (a)  (Hebr.)  had  purged  ifrael,  and  JJte 
zi^&s  not  purged  :  (b)  he  xcould  ko.ve  gathered  Jeruialem,  and 
Jhe  zcould  not  he  gathered  ;  when  there  not  only  was  an  incur- 
able impotency  in  their  will,  which  reiit^ered  the  event  impof- 
iible  to  them,  but  alio  a  decree  which  rendered  God  unwil- 
ling to  do  that  towards  their  gathering  and  purgation,  without 
which  lie  well  knew  he  ufed  all  other  means  in  vain.  How 
can  they  podibly  comport  Tvith  his  compafTuonate  inquiries? 
'c jWhy  unll you  die  f  0  jferufaUm^  xvilt  thou  not  (>e,  njade  clean  ? 
H'/icnjhall  it  once  be  Y    How  long  JJiall  vain  thoughts'  lodge 

■  X  J  Pldlit-).  ii.  ?!. (y )  2  Chron.  xxxvi.  15. (x)  Ifai.  v.  4 ~ 


Decree  of  Election.  71 

zjitkin  thee  ?  Or  with  his  vehement  defires  tliat  it  might  be 
otherwife  ?  For  to  fay,  {dj  Oh  that  there  were  juch  an  heart 
in  them  that  they  would  fear  me  I  (e)  Oh  that  my  people  had 
zvalked  in  my  ways,  is,  f  Jo,  in  effctl,  to  with  that  they  had 
fruftrated  the  event  which  his  decree,  from  all  eternity,  had 
made  inevitable. 

Section  II. — -Argutienti. — idly.  This  decree  is  abfolute- 
ly  falfe  in  the  foundation  of  it ;  that  being  laid  in  the  fin  of 
Adam,  imputed  by  God's  arbitrary  will  to  his  pofterity.     For, 

\jL  It  is  confeifcd  bv  thefe  men  that  it  was-  not  by  any  nat- 
ural neceffity  that  (f)  Adarii  falling.  Ins  pojlentyjhould  be  either 
univerfally  tainted  zuith  original  Jin,  or  liable  to  death,  but  that 
both  tnefe  depended  a  libero  Dei  decreto,  from  the  free  decree 
or  compaB  of  God  :  that  if  Adam  perjevered  in  his  righteouf- 
nej's,  he  JJwuld  tranfmit  it  to  his  pojlenty  ;  if  he  rebelled,  he- 
Jhould  make  his  poflerity  liable  both  to  the  corruption  of  fin, 
and  danger  of  punifliment :  For  if  it  be  7>Sk'idi,(g)how  it  comes 
to  pafs  that  the  fn  of  Adam,  fo  unavoidably  and  generally  lay- 
tth  hold  upon  all  the  fans  of  Adam  ?  They  are  driven  to  con^ 
fefs^that  this  dependeth  Upon  a  Jree  conjlitution  or  decree  of 
the  divine  will,  becaufe  natural  propagation  would  not  have 
f.npped  Adam's pojferit'y  of  any  habitual  righteoifnfs  which 
God  had  befiowed  upon  him  ;  (h)  or  charged  them  with  the  guilt 
of  any  fn  perfonally  committed  by  him,  had  not  God  enatled 
and  conftituted  a  decree  that  fo  it  fiould  be,  zvhen  it  flood  in 
his  bow ir  and  pleafure  to  have  ordered  it  otherwife.  They 
adi,  that  fij  therfore  are  me  7iot  guilty  oj  any  other  fn  of 
Adam,  becaufe,  though  naiural  propagation  be  the  means  of 
conveying  Adam' s  f/i.  to  us,  yet  it  would  not  have  donefg  had 
there  not  been  a  Jree  decree  ejiablified  by  God  to  that  purpofe  ; 
a-nd  therefore  Adam' s  fn  can  no  farther  concern  his  poflerity^ 
than  it  is  regulated  by  God  himfelf-  Now  the  divine  decree, 
or  confitutian,  did  not  fo  order  it,  that  any  fn  of  Adam  flwuld 
be  imputable  fo  all  that  were  virtually  in  his  loins-,  but  that  his 
firjl  fn  only  in  zuhich  he  did,  fuftinere  perfonam  generis  hu- 
mani,  fufiain  the  perfon  of  all  mankind,  fiould  be  imputed. 
And  again,  (j)  Adam's  frjlftn  committed  in  the  fl  ate  of  inno- 
cency,  zvherein,  by  God's  appointment,  he  bore  the  perfon  of 
all  mankind,  was  every  man's  perfonal  fin,  and  was  confented 
(^  by  every  man' s  perfonal  will,  becaufe  in  Adam  there  was  not 
only  the  will  of  one  fngular  man,  but  the  univerjal  will  of  all' 
mankind,  and  of  every  fngular  perfon.     Now, 

(d)  Dent.  V.  29.. (e)  Pfal.    Ixxxi.    13. (f)  Bi/bop  DavenantV 

Animadvers.  p.  -.14. (gJP^g.24s. O'J^^S-  246. /'i;  Pag.  249. 


72  Decree  of  EleStmr, 

iji.  The  tioly  fcripture  is  perfectly  filent  in  every  part 
and  tittle^of  thh  Jcnooi  dnnniiy  ;  it  hath  not  one  word  of  this 
"frc^e  decree,  or  this  dilmal  compatl  ot"  God  with  Adam,  or  I 
know  rot  who  ;  not  or»e  Jola  o{  our  propagation  from  th« 
loihs  o\  Adavi  more  than  from  the  womb  of  our  mother  Eve,. 
(kj  thernother  of  ail  living ;  or  that  he  bore  the  perfon  of  all 
'mankinn,  more  ilian  Ihe  bore  the  perfon  of  aii  womankind;, 
or  oi  any  decree  that  Adam's  pofierity  fcould  be  charged  wuh. 
the  gJjilt  oi  any  fin  perfonaPly  committed  by  him,  rather  ihaii" 
the  woman  with  the  (in  of  Eve  ;  or  that  they  fhould  be  charg- 
ed only  with  his  firft,  not  with  his  following  tranfgreffions  ; 
or  that  his  guilt  Hiould  rather  be  imputed  to  them,  than  bis 
repeptance  ;  Nor,  laftly,  is  there  one  fhadow  of  a  proof  from 
fcripture  ot  that  felfcontradiftion,  that  Ada/ns  perfonal  iin 
w;!s  every  man's  perfonal  (In,  when  he  only  was  a  perfon,  and 
they  wete  not ;.  and  was  confented  to  by  every  man's  will^ 
before  any  njan  elfe  had  a  will ;  or  that  the  univerfai  will  of 
all  mankind -(which  is  no  belter  than  an  univerfai  figtree)  and 
of  every  fingie  perfon,  was  in  Adam. 

2di)i.  It  carinot  fruly  be  affirmed  t!iat  Adam^s  fin  wzs  every 
inaths  perfiialjiii,  and  zvas  confented  to  by  every  man's  perforin 
hi  z:.iill,  and  therefore  all  men  were  made  finners  by  it;  for 
i\ien  it  was  not  flj  'by  the  df obedience  of  one,  but  of  all,  that 
tnany  were  hiad^ Jiniiers,  whtt^-ds  the  apojlle  plainly  afferts  the 
contrary,  exprefsly  faying,  that  by  the  fin  of  one  ma7iy  died  : 
That  the  fentence  'was  jrom  one,  and  by  one  man^s  finnivg  to 
coyidemnation  ;  and  that  by  the  fin  oj  one,  death  reigned  by  one  ; 
therefore  the  apollle  doth  exprefsly  teach,  that  this  death,  this 
tondenjnation  to  it,  came  not  upon  us  for  the  fin  of  all,  but 
for  the  fm  of  one^  i.e.  of  one   Adam,  in  whojn  all  ifien  die, 

1   Cor.  XV.  2  2. 

zdly.  Then  all  men'mufl  have  5nned  after  the  fmilitude  of 
'Adam's  trail fgrefji on  ;  for  if  he  bore  our  perfon,  and  the  con- 
fent  oi  his  wjll  was  the  perfonal  confent  of  ours,  then  the  fame 
perfon  by  an  aft  of  the  fame  will  finned  againfl  the  fame  law  ; 
and  fnrely  they  tfiat  thus  fm  muff  fm  after  the  fimllitude  of 
Adam's  tranfgrcilion  ;  for  what  difhmilitude  can  there  be  in 
fm  committed  by  the  fame  a6t,  of  the  .'"ame  will,  ot  the  fame 
peribn,  as^ainft  the  fame  law.  But  of  the  pofterity  of  Adam 
theapoflie  I'aith,  exprefsly,  fmj  they  finned  not  after  the  fumU 
itiide  oj  AdanCs  tranfz'rejfion;  therefore  they  were  not  fmners 
by  the  fame  aii,  and'will,  of  the  fame  perfon  againft  the  fame 
law.  Moreover,  it  all  the  pofterity  of  Adam,  (inned  in  Adam, 
they  finned  againfl  a  law  given  to  them,  \orfn  is  the  tranfgrej^ 
Jion  oj  law,  and  rohcrc  there  is  no  lazo  there  is  no  trdnfgrejjion; 

('<)  G-n.  iii.  20.  —  (I )  Rom,  v.  15,  i$,  i7i  18.—  (m)  Vcr.  ia. 


Decree  of  EleBion.  jrg. 

\ffhtrt  there  is  no  law  given  to  me,  there  can  be  no  tranfgref- 
fion  therefore  by  me.  Now  they  could  fin  in  Adam  fo  as  to 
def'erve  death  for  that  fin,  only  by  finning  againft  the  law  re- 
quiring Adam  not  to  eat  of  the  forbidden  fruit  ;  for  Adam 
himfelf  became  guilty  of  death  only  by  tranfgrefling  that  law  ; 
but  all  the  pofterity  of  Adam  cannot  be  faid  to  have  finned  a- 
gainfl  that  law,  becaufe  it  was  not  given  to  them,  but  to  Ad- 
am  and  Eve  only  ;  unlcfs  they  will  feign  another  decree, 
that  the  law  given  io  Adam  perfonally,  fhould  be  the  law  giveo- 
to  all  mankind.  And  laflly.  If  we  finned  formally  in  Adam, 
we  finned  by  the  fame  numerical  fin  which  he  committed, 
or  only  by  the  fame  fin  in  kind ;  i.  e,  by  a  fin  like  to  his. 
We  could  not  fin  by  the  fame  numerical  fin,  for  all  man- 
kind being  not  the  fame  in  number,  but  in  fpecie,  or  kind  on- 
ly ;  and  having  not  the  fame  numerical  will,  but  tlie  fame 
in  kind  only,  he  could  no  otherwife  bear  the  perfon,  or  con- 
fent  with  the  will  of  all  mankind,  that  by  bearing  a  perfon, 
and  having  a  will  common  to  him  with  all  mankind,  which  he 
bad  not  numerically,  but  fpecifically.  Again  :  Vv'^e  could  on- 
ly fin  in  him,  in  or  by  the  nature  we  derived  from  him,  which. 
is  not  the  fame  with  his,  numerically,  but  fpecifically  only: 
And  yet  if  vve  finned  by  the  fame  aft,  of  the  fame  will,  of  the 
fame  numerical  perfon,  we  muft  be  guilty  of  the  fame  numei* 
ical  tranfgreflion. 

^dly.  It  cannot  truly  be  affirrried  that  we  all  Jinned  in  Ad" 
tnn,  and  by  his  dijobedience  ivere  made  Jinners  ;  becaufe,  his 
fn  and  ufobedience  was  by  God's  arbitrary  will  imputed  to  us;' 
for,  if.  The  fcripture  no  where  maketh  mention  of  anjr 
thing  of  another's  imputed  to  any  man  for  reward,  or  guilt, 
but  only  of  fonie  peribnal  thing  or  aftion  gf  his  own,  as  hath 
been  fully  proved,  Note  on  Rom.  v.  13.  zdly.  Either  this 
imputation  makes  the  fin  of  Adam  truly  ours,  or  it  doth  not : 
If  it  doth  not,  how  can  we  be  made  firmers  by  it  ?  If  it  doth, 
then  death  came  upon  us  for  our  fin,  and  fo  not  for  the  fin  of 
one,  but  for  the  fin  ot  all  ;  which  is  the  thing  difproved 
already.  %dly.  I  afk,  whether  this  imputation  made  the  pof- 
terity of  Adam  finners  ?  Or,  whether  it  found  them  fo  be- 
fore ?  It  it  found  them  fo  before,  it  was  plainly  needlefs,  for 
they  might  have  been  condemned  to  death  without  it  :  If  it 
made  them  fo,  then  fincc  this  imputation  is  the  aft  of  God 
and  not  of  man,  it  plainly  follows  that  God  muft  be  the  au- 
thor ot  this  fin  ;  becaufe  this  imputation  flows  iminediately 
hom  him,  without  the  intervention  of  any  aftion  of  any  of 
thofe  men  to  whom  it  is  imputed.  •  Moreover,  then  the  im- 
putation mull  be  falfe,  as  charging  them  with  fin  whom  hd 
did  not  find  finners,  but  only  by  his  arbitrary  decree  and  im- 
putation made  them  fo  ;  Now  iar  be  it  from  any  Chriftiaa  t» 
K 


74  Ddcyee  of  Ele^lon. 

affertj  that  God  can  falfely  impute  fin  to  any  man.  In  a  word, 
X^yi^sa^at,  and   Zfnpuiare,  is  to  reckon,   or  to  account  a  thing 
to  any  man,  or  to  charge  him  with  it,  or   lay  the  charge  of  it 
upon  him  ;  this  a6lion  therefore  on  God's  part  muft  fuppofe 
in  the  very  nature  of  it,  foirie  a£lion  done  by  the   pofterity  of 
Adam  which  is  blameworthy,  and  may  be  juftly  charged  up- 
on   them,  before   there  can  be  any  ground    for  imputation 
of  it  ',  and  this  (hews  that  it  is  impoffible  that  the  imputation 
fliould  be  the  very  thing  that  renders   them   blameworthy,   or 
perfons  worthy  to  be  charged   with  guilt  ;  and  yet,   if  the  fin 
oi  Adam  becomes  ours   only  by  imputation,   it  mud   be  ours 
oniy  becaufe   it  is  by  God  imputed   to  us,   and   not  imputed 
becaufe  it   is    ours  ;     that  is,    God   by  this  imputation  muft 
make  us  Tinners,  and  not  find  us  fuch  ',  for  this  imputation  is 
the  a6lion  of  the  Judge,  and  not  of  the   fuppofed  criminal  ; 
remove,  or  takeaway  this  a61ion,  and  no  crime  can  be  charged 
upon  him.     In  fine  ;  if  tbe  fin  of  Ada?)i    becomes  ours   only 
by  imputation,  it   deferves   condemnation  only   by   the  fame 
imputation,  that  is,  by  the  aftion  of  God  ;  that  therefore  we 
deferve  condemnation  for  it,    is  to  be  afcribed  direftly  to  the 
aftion  of  God,  and  only  by  accident  to  the  aftion  ol  Adam  / 
whence  then,  according  to  this   opinion,   is   our   deftruftion, 
but  of  that   God  who  makes   us  worthy   of  condemnation,  by 
imputing  to. us   that  fin,   which  by  his   imputation  only  we 
ftand  guilty  of  ? 

j^^k/y.  We  are  not  guilty  of  any  other  fin  of  Adam  ;  there- 
fore we  are  not  guilty  of  the  firft  fin  of  Ada?n.  For  anfwer 
to  this,  they  are  driven  to  confefs,  faith  Bifhop  Davenant,  that 
this  depends  on  the  free  conflitution  oj  the  divine  zoill ;  for 
(virtual  inclufion  in,  or)  natural  propagation  (from  the  loins 
of  Adam)  zuould  not  have  charged  us  zvith  the  guilt  of  any  fin 
,  ferfonally  committed  by  him,  had  not  God  enatled  and  conjli-- 
tuttd  a  decree  that  it  fiould  be  fo,  when  it  food  in  his  power 
and pleafure  to  have  ordered  it  othcrwife  ;  therefore  this  firi 
of  Adam  is  not  ours  becaufe  he  committed  it  ;  but  becauf«J 
God  of  mere  will  decreed  and  conflituted  it  fhould  be  fo, 
when  he  might  have  ordered  it  otherzvife  ;  and  fo  there  is 
nothing  that  makes  thi§  fin  ours,  but  the  mere  will  of  God  ; 
and  furelv  then  God  muft  be  the  author  of  it,  becaufe  it  is 
the  will  of  God  alone  which  makes  the  firft  fin  of  Adam  ours, 
more  than  the  fecond,  of  which  it  is  confefied  we  are  not 
guilty  ;  nor  is  there  any  other  reafon  why  we  are  more  guilty 
of  if,  than  of  his  other  fins,  but  this  will  of  God.  As  then 
we  become  finners  in  our  om'U  perfons  only  by  willing  that 
aflion  which  Is  evil,  Ihould  be  ours,  fo  we  become  finners  in 
the  perfon  of  Adam,  only  by  the  will  of  God,  that  his  evil 
aftion  fhould  be  ours  ;  and  had  it  not  been  his  pleafure  fo  u» 


Decree  of  Eleclioiu  7^ 

H'ill,  it  had  not  been  ours.  To  make  this  ftill  more  evident, 
Jet  it  be  noted  that  in  every  fin  of  commiflion,  there  is  re- 
quired not  only  the  will  of  the  Creator  forbidding  that  atlion, 
but  alfo  the  will  ot  the  creature  choofing  to  do  what  is  forbid- 
den ;  but  in  this  fuppofcd  original  (in,  there  is  no  will  ot  ours 
choofing  this  forbidden  aflion  more  than  any  other  fin  of 
Aila?n  ;  it  was  not  therefore  upon  tliat  account  our  fm  ;  it 
remains  then  that  it  was  only  fo  by  the  will  of  the  Creator. 
Jf  it  be  replied,  that  the  atVion  and  will  of  Jdam  was  ours  al- 
fo, I  afk  whether  it  was  fo  by  its  own  nature,  or  only  by  the 
free  decree  and  will  of  God  ?  If  only  by  the  latter,  it  clearly 
follows  that  his  aftions  are  made  and  accounted  ours  by  the 
mere  will  of  God,  and  fo  that  only  renders  it  our  fin  ;  if 
from  its  own  nature,  then  all  his  other  finful  wills  and  aftions 
mull  be  ours  alfo  i  for  what  agrees  to  the  will  and  aftions  of 
Adam,  from  the  nature  of  them,  muft  agree  to  every  will  and 
atlion  of  Adam  at  all  times  :  Now  this  being  confeffedly 
klfe,  it  remains  that  it  is  folely  from  the  arbitrary  will  of 
God  that  we  are  guilty  of  this,  and  not  of  any  other  fin  of 
Ada7n. 

Lajl/y.  The   compaft  they  have  forged  betwixt  God   and 
Adu7?i,  to  juftify  this  imputation  of  his  fin  to  his  poUerity,  and 
the  decrees  enfuing  upon  that  imputation,  as   it  is  forged  out 
of  their  own  brain,  fo  it  is  a  compaft  exceeding  cruel,    and 
plainly  inconfiftent  with  the  juftice,  wlfdom  and  goodnefs  of 
our  gracious  God.     For  furely,  a  good  God,  in  all  his  com- 
pa£ls  with  the  fons  of  men  defigns   their  good,   or  their  ad- 
vantage ;   for  fo  it  is   v.'ith   all  the  other  compa£ls  God  ever 
made  with  nian  ;  but  God  could  not   defign  the  good  of  man 
by  that  comp^fl  upon   the   lorefeen  event,  of  which  he  had 
before  made  his  abfolijte  decrees  of  eleftion  and  reprobation. 
udiy.  As  for  the  other   part    of   this  compaft,   that  Adam 
continuing    innocent,    fliould  have  begot  children  in  his  own 
likonefs,  that  is,    partakers  of  his  own  original   righteoufnefi, 
that  could  produce   no    pioportjonable   advantage  to  his  pof- 
terity  ;   for  his  rightcouinefs  being   defc6>ible,  he  could  have 
only  derived   upon   them    3    defettible    rigbtcoufnefs,  which 
xnufl  have  left  them  ftill  as  liable  to   fall  as  he   himfclf  was  ; 
ynd  then   their  poHcrity  mnlf  have  been  in'  the  fame  fad  cafe 
in  which  Ada??i's  fall  had  placed  his  poHerity.     And  ^diy. — 
His  fin,   had    he   fallen   after  he   had  begotten   ten   children, 
niuft  have  involved  all  the  reft  in  this  fad  doom  ;   fo  that    lijs 
whole  righteous  life  could  h:ive  only  procured  to  his  pofleriiy 
a  dcfetliblc  righicoufners,  liable,  -  contmually  to   interruption 
by  the  fin  of  any  one  of  his  pcllerity  ;  and  that  throughout  all 
times  and  ages    of  the  world  ;  whereas,   one   fingle  tranfgref- 
^q.n  of  his,  was,  by  this  compa61,  to  render  his  whole  race 


«5  Decree  of  EleBion. 

obnoxious  to  eternal  mifery,  and  by  tbis  eternal  decree  of 
reprobation,  upon  this  forefeen  tall,  to  render  the  far  greatell 
part  ol  them  inevitably  fubjeft  to  that  mifery. 

Acrain,  this  compact  plainly  feems  to  have  been  invented  to 
excufe  God  from  cruelty,  in  fubje6iing  myriads  of  men  and 
infants  to  the  moll  direful  and  lalting  torments  ;  which  with- 
out this  imaginary  paft,  he  could  not  with  the  leaft  pretence 
of  juftice  do.  Moreover,  did  not  God  know,  belore  this 
compatl,  it  would  only  tend  by  the  fall  of  Adam  to  the  una- 
voidable ruin  of  myriads  of  fouls,  which  otherwife  would 
have  contra£ted  no  fuch  guilt,  and  therefore  would  have  been 
obnoxious  to  no  fuch  milery,  had  not  this  compa6l  and  decree 
been  made  ?  What  therefore  did  he,  by  making  this  decree, 
but  fubje£l  fo  many  precious  fouls  to  an  inevitable  ruin  ? — ^ 
How  therefore  could  he  contrive  and  make  fuch  a  decree  and 
compact,  without  being  willing  that  fo  many  men  and  infants 
fhould  be  forever  milerable  by  it  ?  Since  he  who  wills  the; 
caufe,  wills  alfo  the  effefcl:,  which  certainly  and  inevitably, 
without  their  aHion,  follows  from  it. 

If  in  favor  of  thefe  imaginations  it  be  faid,  that  \\\efcripture 
cxprefsly  teacheth  that?/?  Adam  allhavcjinncd ;  and  by  the  dij~ 
eb-tdier.ce  of  one  ^  many  zoere  riadc  ftnners  :  To  this  1  have  giv- 
en a  fufiicient  anfwer  in  the  note  upon  thofe  words,  fhewing 
that  thefe  words  may  and  mult  have  a  metonyraical  fenfe,  be- 
caufe  of  the  abiurdities  which  follow  from  the  formal  accept- 
ation of  them.  And,  2dly.  Becaufe  the  comparifon  made 
betwixt  the  firll  Adam,  and  the  effefts  of  his  difobedience, 
and  the  fecond  Ada??i,  and  the  efFetis  of  his  obedience  to  the 
^eath,  require  it  ;  the  Holy  Gholl  Itiil  fpeaking  of  his  fuf- 
fering  lor  our  fins  in  this  metonymical  fenfe  ;  as  it  is,  i/i. 
When  he  is  faid  to  bear  our  fins,  only  becaufe  he  bore  the 
punifhment  due  to  them.  '  'zdly.  When  he  is  faid  to  he  made 
Jin  for  us  :  he  being  made  fin  for  us,  not  by  contratling  the 
guilt  of  it,  but  only  fuffering  punilhment  for  it  in  our  Itead. 
%dly.  When  he  is  {ead.  (n)  to  appear  a  fecond  time  %CAjp\s  dy.- 
uprlas,  without  fin,  i.  e.  without  another  facrifice,  in  which  he 
was  to  fuffer  tor  it  ;  and  foj  that  by  fin,  i.  e.  b)'  what  he  fuf- 
fered  when  he  made  himfelt  a  facrifice  for  it.  He  condevined- 
fin  in  the  Jlejli.  And  ji^thly.  When  he  is  laid  to  be  (p)  made 
a  curjejor  us  ;  he  being  only  fo  by  fuffering  that  death  which 
the  law  flyled  accurfed,  and  not  as  being  fo,  in  the  fight  of 
God.  And  ga'/y.  Becaufe  the  oppofite  phrafe,  ^Uaioi  x.aTa- 
^adriiyoi/roci,  required  that  the  words  dfj.xprcv'kol'  )Ci'.ras-aOr,ffav, 
fhould  be  njed  in  thisjcife  ;  lor  when  the  Apojlle  faith,  by  the 

(nji  Cor.  V.  20.  — [Jeb.  ix.  2?,.~—feJ  Rom,  \n'u  ^.—  fpj  0\\ 
iii.  13. 


Decree  of  EleBion.  7^ 

ihediaice  of  one  JJiall  many  be  viads  righteous,  it  Is  evident  in 
itfelf,  and  proved  by  three  arguments,  that  he  Ipcaks  not  oi 
Chrift's  aclivc,  but  of  his  pafiive  obedience,  or  Inffering 
death  for  us ;  now  by  this  padive  obedience  we  cannot  be 
made  formerly  righteous,  but  orily  raetonymically,  by  being 
jnade  partakers  ot  that  freedom  from  condemnation  and  the 
guiit  of  fin,  and  the  reconciliation  which  Ckrijl  purchafed  by 
his  meritorious  deaih  and  paflion. 

Section  III. — Argiunent'^. —  3<^6'-  This  decree  is  falfe  both 
in  the  parts,  and  the  end  of  it.  1  he  parts  of  it  arethefe  two  : 
ijl.  That  God  hathJro?n  eternity  eletled  a  certain  number  of 
per/ons  to  Jalvatton,  leaving  the  rejl  under  an  ahjolute  decrte 
oj  reprobation  or  prc.ieritinn,  and  that  of  this  elcdion  or  repro- 
Dation  there  can  be  no  other  cauje  hut   God's  ozun  Jree  will  / 

Jor  predejiination,  fay  they,  being  an  immanent  aft  of  the  di- 
vine underjianding   cannot  be  conceived  as  dependent  upon  any 

Jorefeen  aBs  of  man'' s  -wiU,  and  therefore  his  forejeen  faith,  re^ 
pentance  and perfeverance  cannot,  in  any  goodjenfe,  be  iviagin^  ■ 
ed  antecedent   caufes,  conditions  or  motives  to  the  divine  pre- 
deflination  ;   and  that  is  Metaph^fcs,  and  the  jargon  of  the 

fchoolmen,  entirely  ignorant  of  the  true  fenfe  of  jcripture^ 
made  to  countenance  a  decree  reflecting  fo  unworthily  upon 
the  honor  of  our  gracious  God,  that  it  is  not  eafy  to  conceive 
what  could  more  vifibly  tend  to  the  difhonor  of  his  glorious 
name  and  attributes. 

2dly.  That  in  order  to  the  accomplijhing  the  falvation  of  his 
fled,  he  hath  decreed  to  afford  them  that  grace,  which fhail  in- 

falkbly  andinfru  'frahly  bring  them  to  falvation  ;  whereas  they 
who  are  comprifed  under  the  decree  ot  reprobation,  are  left^ 
fay  they,  infallibly  to  fail  of  eternal  life,  and  fo  are  left  to  fail 
of  means  which  may  bring  them  to  eternal  life,  or  to  efcape 
cverlafling  death  ;  for  they  can  only  infallibly  tail  of  the  end, 
by  failing  of  the  means  which  may  produce  it;  for  fince  he 
that  hath  means  by  which  he  m^y  be  laved,  may  be  faved  ; 
and  he  that  hath  means  by  which  he  may  efcape  damnation, 
jnay  efcape  damnation  ;  he  who  by  God's  decree  of  reproba- 
tion, is  left  infallibly  to  fail  of  falvation,  and  confequently  to 
be  damned,  mufl  as  infallibly  be  left  without  the  means  by 
which  he  may  obtain  falvation  or  efcape  damnation. 

3^/v.  In  the  abfolute  ele6tion  of  tljole  whom  God  hath  thu^ 
appointed  to  falvation,  he  decreed  (q)  fay  thev,  to  glorify  hii 
mercy  ;  and  in  the  reprobation  and  tiie  prcterition  of  the  rclt, 
|ie  decreed  to  glorify  his  fovereignty  and  juflice  in  their  dam- 
nation ;  the  rnanifellation,  therefore,  of  his  grace  and  mercv 
m  the  falvation  of  the  one,  and  of  his  juftlce  and  fovereigniy 

(l)  Bijhop  Davcnanr,  ]i.  27,  iS. 


78  Decree  of  Ek^ion. 

in  the  clamnatlon  of  the  other,  muft  he  the  two  great  ends  of 
God  in  thefe  decrees. 

Now  the  falfehood  of  thefe  two  decrees,  touching  the  abfo- 
lute  ele6lion  of  fome  perfons  to  falvation,  is  fufficiently  argu- 
ed in  the  fifth  Difcourfe.  ijl.  From  God's  command  to  all 
chriflians  to  make  their  calling  and  ele£lion  fure.  2dly.  From 
his  frequent  exhortations  direfted  to  them  to  continue  Jledjajl 
in  the  faith,  and  to  keep  themfelves  in  the  love  oj  God,  and  t» 
work  out  their  falvation  with  fear  and  trembling,  '^dly.  From 
the  cautions  direfted  to  good  chriflians,  not  tojalljrom  grace, 
trjrom  their  own  Jledjaflnefs.  ^thly.  From  threats  denounced 
again  ft  the  righteous  man  who  turneth  away  from  his  right- 
^oufnefs,  and  the  juft  man  who  living  by  faith  draweth  back, 

zdly.  As  they  refpe6):  thofe  that  are  fuppofed  to  lie  under 
an  abfolute  decree  of  reprobation  ;  the  falfehood  of  them  hath 
been  fully  proved  in  the  fecond  Difcourfe.  xfl.  From  God's 
ferioas  and  earneft  invitations  of  them  to  repentance.  idly. 
From  his  vehement  4efires  of  their  reformation  and  obedience. 
^dly.  From  his  declarations  that  he  had  done  for  them  what 
was  fuQicient  to  produce  it.  ^thly.  From  his  promifes  to  ex- 
cite them  to  it  ;  his  longfufFering  defigned  for  that  very  end ; 
and  from  his  dreadful  threats  intended  to  deter  them  from 
perfifting  in  their  evil  ways.  And,  laftly,  From  the  manifold 
demonftrations  he  hath  afforded  us  in  holy  fcripture,  that  he 
doth  not  look  upon  wicked  men  as  under  an  utter  difability 
of  being  reformed  by  his  judgments,  or  his  mercies,  or  of 
hearkening  to  his  calls  and  invitations  to  return  and  live. 

And,  ^dly.  Such  a  decree  as  this  being  a  fecret  of  God's 
eounfel,  no  man  can  know  that  God  hath  made  it,  but  from 
the  exprefs,  and  the  clear  revelation  of  the  holy  fcripture  ;  and 
fo  no  perfon  can  have  any  reafon  to  aflert  it  on  any  other  ac- 
count. Now  as  I  have  fhown  already,  that  iht  fcripture  hath 
faid  nothing  of  thefe  decrees ;  fo  will  this  be  more  evident  by 
a  rcfleflion  on  every  part  of  them. 

ijl.  The  decree  of  ele6lion  fay  they,  is  ahfblute^  and  with- 
out rcfpecl  to  mans  faith^  repentance  or  p  erf  eve  ranee.  Now 
Xhit  fcripture  faith  exprefsly,  frj  he  that  believeth  Jliall  be  fav- 
ed:  ffj  he  that  endureth  to  the  end  Jliall  be  faved  ;  ft)  re/pent, 
ftnd  be  converted,  and  your  fins  fall  be  blotted  out  r'fnj  to 
them  zoho  by  patient  continuance  in  welldoing,  look  for  glory, 
God  will  give  eternal  life.  So  that  they  who  fpcak  thus,  fpcai^ 
the  con  Rant  language  of  the  holy  fcriptures ;  whereas  they 
who  affirm  that  he  hath  abfolutely  decreed  eternal  life  to  any, 
without  refpe61;  to  any  atl  of  man's  will,  or  any  condition  t^, 

(r)  Markxvi.  16. Cf)  Matth.  xxiv,  13. CO  A<Ss  jii.  19.— r- 

fuj  Rom  ii.  7  . 


Decree  of  £leBio7t,  y§ 

be  performed  on  his  part,  fpeak  that  which  hath  not  the  leall 
foundation  in  the  word  of  God.  Chrijl  faith  indeed,  that  (v) 
it  is  his  Father's  good  pleafure  to  give  the  kingdom  to  his  lit- 
tle flock;  but  then  this  flock  confifleth  only  of  believers,  who 
h'Ave -Arezdy  heard  Chrjjl^s  voice,  and  followed  him,  and  of 
thofe  fzvj  zohom  thejather  had  given  to  him  ;  but  then  he  in- 
forms us,  that  (x)  Judas,  a  Jon  of  perdition,  was  one  of  them. 
He  faith  again,  (yj  All  that  the  father  giveth  ine  Jhall  come 
unto  me,  but  fpeaks  not  one  word  of  their  being  given  to  him 
by  an  abfoltite  eternal  decree  of  eleftion  to  falvation,  without 
refpeft  to  any  thing  to  be  in  time  performed  by  them. 

9.dly.  The  Jcripture  hath  not  one  fyllable  to  prove  that  the 
objeft  of  this  election  is  a  certain  number  of  fingular  perfons. 
Thofe  words,  the  Lord  knoweth  tvho  arehts,  do  no  more  prove 
this,  than  thofe  words  of  Chrift,  I  know  my  Jheep  ;  and  thofe 
of  the  Pfalmift,  the  Lord  knoweth  the  way  of  the  righteous, 
prove  that  there  is  a  certain  number  of  fingular  perfons  who 
are  Chrijl' s  Iheep,  and  who  only  can  be  righteous.  The  Jcnp- 
iureohen  fpcakcth,  as  hath  been  fully  fliewed,  of  churches,  and 
rations  elefted  to  be  his  church  and  people,  but  nothing  of  a- 
ny  fingle  perfon  eiefted  from  eternity  to  falvation,  much  lefs 
of  any  certain  number  of  them. 

^diy.  That  God  hath  abj'olutely  ordained  one  Jingle  perfoU 
io  faith,  repentance  and perjeverance  to  the  end,  is  no  where 
written.  And  hence  it  clearly  follows,  that  there  can  be  nO 
fuch  abfolute  reprobation  revealed  in  the  fcriptures,  as  thefe 
decrees  hold  forth  ;  for  as  eleBio  non  ejl,  Jine  reprobatione^ 
there  is  no  eledion  without  a  reprobation  oj  the  noneleiled,  (o 
can  there  be  no  reprobation  where  there  is  no  previous  elec- 
tion. 

Again,  to  fay  that  eleftion  or  predeftination  being  an  imrfla- 
ftent,  eternal  aft  of  God's  underftanding,  or  rather  of  his  will, 
for  that  alone  decrees,  can  have  no  dependence  on,  or  refpe£l 
lo  any  aft  of  man's  will  by  way  of  motive  or  condition,  is  to 
fay  things  contrary  to  fcripture  and  to  common  fenfe.     For, 

\Jl.  Did  not  God  decree  from  all  eternity,  to  pardon  the 
penitent,  to  juHify  him  that  believeth  injejus,  to  fave  the  obe- 
dient, and  that  they  who  fuffer  lor,  and  with  Chrijl,  fhall  be  glo- 
rified together  with  him  ?  And  mufi;  not  thefe  immanent  eter- 
nal afts  have  refpeft  to  the  temporal  faith,  repentance,  obedi- 
ance  and  patient  fufferings  of  men  ? 

'zdly.  Did  not  God  from  all  eternity,  decree  to  judge  all 
men  according  to  their  works,  and  that  all  men  fhould  receive 
rewards  and  punilhments  according   as  their  works  fhall  be  ; 

(i>)  Luke  xii.  3a. (<Vi)  J«hn  xvm.  (. (k)  Ver.  i:- — />7 

f»hn  vi.  37. 


8o-  Decree  of  Elecliom 

and  is  not  this  decree  an  immanent,  eternal  acl  of  God^ 
t^fpecllng  the  afts  of  men's  will  as  the  condition  of,  or  mo- 
tive to  it  ?  Yea,  did  he  not  decree  from  all  eternity  to  offer  to 
tnan  a  new  covenant  of  grace,  promifing  pardon  and  falvation. 
to  him  upon  condition  ot  his  faith,  repentance  and  fincere  o- 
bedience  ;  and  do  not  thefe  decrees  render  the  pretended  de- 
crees of  abfolute  ele£lion  and  reprobation  needlefs  ?  Yea,  are 
not  thefe  things  inconfiftent  with  each  other,  viz.  the  ab- 
jTolute  ele61ion  of  man  to  falvation,  and  the  decrcje  to  offer 
and  fufpend  the  fame  falvation  upon  thefe  conditions  ?  For  in 
ail  conditional  promifes  betwixt  man  and  man,  the  thing  prom- 
ifed  is  fufpended  on  the  performance  of  the  condition,  and 
the  enjoyment  of  it  is  uncertain,  till  the  condition  be  perform- 
ed ;  and  if  it  be  not  fo  alfo  in  refpeft  to  the  conditions  of  the 
covenant  of  grace,  what  mean  the  exhortations  direfted  to 
men  in  general,  to  fzj  fear  lejl  a  pronnft  being  made  of  enter-' 
ing  into  rejl,  any  of  them  fioulcl fall fliort  of  it  ?  The  cautions 
to  them  that  ftand  by  faith,  to  take  heed  left  they  fall  under 
the  fever  icy  of  God  for  not  (a)  continuing  in  his  goodnefs  ; 
and  the  threats  of  perdition  to  him  that  (b)  livcth  by  faithi 
provided  he  draw  bach  ? 

'^dly.  Did  not  God  decree  from,  eternity,  that  he  that  bcliev- 
eth  in  his  Son  fJiould  have  eternal  hje,  and  he  that  believed  not 
his  Son  fliould  not  fee  life  ?  and  had  thefe  decrees  no  refpeft 
to  the  temporal  afts  of  man  ?  It  were  eafy  to  multiply  inltan- 
ces  of  this  nature,  to  fhew  the  vanity  of  the  foundation  oi 
thefe  abfolute  decrees.     And  therefore, 

^thly.  When  it  is  faid,  that  an  immanent  aB  of  the  divine 
mind  (or  will)  cannot  depend  on  any  foreften  ads  of  man's 
zuill,  I  grant  that  it  cannot  depend  on  them  as  the  caufe  pro- 
ducing fuch  an  afb,  but  purely  on  his  Own  attributes  and  per- 
i'eftions,  v.  g.  he  muft  decrci'e  to  eleft  man  as  fallen,  or  a  fin- 
ner,  becaufe  he  is  gracious  and  merciful,  and  to  reprobate  him^ 
becaufe  he  is  juft  ;  but  then  the  motive  or  inducement  to  both 
thefe  decrees  is  the  forefeen  a61ion  ot  man,,  rendering  him  an 
obje61;  of  his  mercy,  or  worthy  of  his  vindiftive  juftice.  A- 
gain,  thefe  immanent  aftions  of  the  Deity  either  refpeft 
himfelf  only,  as  the  love  and  knowledge  of  himfelf,  and  then 
it  is  certain  that  they  can  have  no  caufe,  motive,  condition,  or 
refpetl  to  any  thing  but  himfelf;  or  elfe  they  refpeft,  or  have 
for  their  objeft  the  tuture  flate  or  condition  of  man  ;  and  therl 
it  is  as  certain,  that  though  they  flow  from  the  divine  perfec- 
tions, the  inducement  to  them,  is  always  man,  and  his  forefeen 
aftions,  v.  g.  he  from  the  divine  goodnefs,  grace  and  mercy,- 
decrees  to  lave  man,  or  to  offer  to  him  terms  on  which  he  may 

{zj  Ileb.  iv.  1. fdj  Rom,  xi,  20,  ". fl>J  Heb.  x.  38. 


Decree  of  EkElion,  81 

obtain  falvatlon  ;  the  inducement  to  it  is  the  fin  of  man,  which 
hath  made  this  grace  and  mercy  necefTary  to  his  I'alvation. 
He  from  his  juflice  hath  decreed  from  all  eternity,  to  caft  fome 
men  out  of  his  favor;  the  inducement  to  it  is  that  fin  wliich 
hath  rendered  them  iniworthy  of  it,  and  rendered  it  inconfiftent 
with  his  hoHnefs  and  jullice  to  admit  them  to  it.  He  trorai 
that  goodnefs  and  love  to  Iioliticfs,  which  is  efTential  to  him» 
hatli  decreed  to  reward  fome  of  them  with  eternal  life,  or  the 
enjoyment  of  himfcit  ;  the  inducement  to  it  is  thofe  actions 
W'rought  by  the  afBftancc  of  his  grace  in  them,  which  have 
made  them  like  unto  him,  and  therefore  meet  to  be  partakers 
of  the  inheritance  of  the  fatnts  in  light.  And  all  this  is  de- 
monflrably  certain  Irom  the  perfc8ion  of  the  divine  nature  ; 
lor  God  being  infinitely  perleft,  he  muft  be  infinitely  happy 
within  himfelf,  and  fo  can  dcfign  no  felt  end  without  himfelfp 
and  confequently  the  end  for  which  '.ic  requires  any  thing 
from  us,  or  decrees  any  thing  concerning  us,  is  not,  and  can- 
not Jbe  any  advantage  or  good  he  expefts  10  reap  from  it,  he 
being  from  all  eternity  paft  as  completely  happy  as  he  can  be  to 
eternity  to  come  ;  and  therefore  what  other  end  can  he  be 
fuppofed  to  aim  at  in  thefe  things  but  our  good  ?  If  it  be  faid, 
that  God  may  aft  to  manifeft  his  glory,  viz.  the  glory  of  his 
mercy,  jullice,  holinefs  and  truth  :  True  ;  but  then  he  mani- 
fefts  it  cither  tor  no  good,  or  for  his  own  good,  or  for  our 
good.  To  fay  he  doth  it  for  no  good,  is  to  impeach  his 
wifdom  ;  to  fay  he  doth  it  for  his  own  good,  refletis  on  the 
perfeftion  of  his  nature  ;  it  remains  then  that  he  muft  do  this 
alfo  for  our  good,  which  is  the  thing  contended  for.  It  there- 
fore is  a  vain  imagination,  that  the  great  defign  of  any  of  God's 
anions,  his  glorious  works  and  difpenfations,  (hould  be  thus 
to  be  atlmired,  or  applauded  by  his  worthlefs  creatures,  that  he 
may  gain  efteem,  or  a  good  word  from  fuch  vile  creatures  a'^ 
We  arc.  We  take  too  much  upon  us,  if  we  imagine  that  the  all 
wife  God  can  be  concerned  whether  fuch  blind  creatures  as  we 
are,  approve  or  difypprove  of  his  proceedings ;  or  that  he  really 
canfufferanydiminutionof  his  glory  by  our  difl  ike,  oris  advanc- 
ed in  honor  by  our  approbation  of  his  difpejjfations.  We  thinL 
too  meanly  of,  and  detraQ  from  his  great  Majefty,  't^  we  cou- 
ceive  he  can  be  tickled  with  applaufe,  and  aim  at  reputation 
Jirom  us  in  his  glorious  defign ;  that  therefore  fuch  as  wc 
Jhould  think  v/ell  of  him,  or  have  due  apprehenfions  of  thofe 
attributes,  by  the  acknowledgment  of  which  we  arc  faid  to* 
glorify  him,  can  be  no  farther  his  concern  than  as  it  fervcs  the 
noble  ends  of  his  great  goodnefs,  viz.  that  thefe  conceptiona 
may  engage  us  to  that  afteftion,  to  that  imitation  of  him,  and 
that  obedience  to  him,  which  tends  to  the  promotion  of  our 
nappinef?. 


8^  Decree  of  ElcBion, 

God  therefore  a£ieth  for  his  glory  when  he  difcovers  to  tlic 
world  thofe  excellencies  and  perfe6lions  of  his  nature  which 
are  juil  motives  to  the  performance  oi  that  duty  which  we  owe 
unto  him  ;  or  when  he  doth  difplay  before  us  his  imitable 
perfe61i"ons,  that  we  may  be  like  him,  defigning  ftill  the  bene- 
fit and  happinefs  of  man  in  thefe  difcoveries.  For  when  he 
difcovers  ail  thofe  attributes  which  reprefent  him  good  and 
raerciful,  kind  and  obliging  to  the  fons  of  men,  he  doth  it 
%vith  defign,  and  in  a  manner  very  proper  to  lay  the  higheft 
abligaiions  on  us  to  returns  cf  lovie  and  gratitude,  and  to  en- 
fvage  us  to  that  imitation  of  his  goodnefs  and  mercy  to  our  fel- 
low  creatures,  A'^hich  renders  us  partakers  of  the  divine  nature, 
and  helpful  to  others  in  all  their  exigencies.  When  he  gives 
iignal  demon flrations  of  his  almighty  power,  and  of  his  great 
wifdom,  he  defigns  by  this  to  teach  us  that  he  is  able  to  fore- 
fee  and  to  div.ert  thofe  eyij^  which  may  at  any  time  befal  us  ; 
to  refcue  us  from  all  our  miferies,  and  to  confer  the  greateft 
^leffjugs  on  his  fervants,  that  fo  he  may  encourage  us  to  place 
our  truft  in  him  at  all  times,  to  repair  by  humble  fupplications 
to  the  throne  of  grace,  arjd  to  ferve  him  faithfully,  in  e'xpeft- 
ation  of  his  favor  and  prote6lion.  WHien  he  manifefls  him- 
felf  to  be  a  Godof  truth  and  faithfulnefs,  one  who  will  pun6iu- 
ally  performhis  promifes  to,'  and  execute  his  threats  upon  us, 
he  doth  this  chiefly  to  affright  us  from  thofe  fins  which  make- 
it  necefTary  for  his  juitice  to  be  fevere  upon  us,  and  to  pro- 
voke us  to  the  performance  of  thofe  duties  to  which  he  hath 
annexed  the  g/eatefl  bleflings.  When  he  informs  us  that  his 
holinefs  audjuflice  cannot  permit  the  wicked  to  efcape  his 
vengeance,  or  any  upright  foul  to  want  the  tokens  of  his  love, 
or  the  reward  of  bis  firioere  obedience  ;  his  great  defrgn  in  all 
this  is,  that  fin,  which  is  the  rife  of  all  our  miferies,  may  be  a- 
voided  ;  and  halinefs,  which  is  the  true  advancement  and  befl 
accompliilimeiu  of  human. nature,  may  be  more  earneftlypur- 
fued  bv  us..  So  that  God^s  acting  for  his  glory  is  indeed  his 
atling  for  the  good  of  his  moft  noble  creatures,  and  only  rec- 
ommendino-  of  himfelf  to  their  goodlikbg  and  affeftion,  that 
ib  he  may  the  more  efTeBiially  promote  their  happinefs. 

It  is  indeed  in  our  translation  faid,  Godhatk  7nade  all  things 
for  himjtlf,  even  the  zoickeijofthe  day  of  wrath,  Prov.  xvi.  4. 
but  in  the  Hebrezo  the  Vyor'4is  Lamaanhy  from  njy,  and  fo  the 
words  may  be  thus  rendered,  //z«  Lord  hath  made  all  tjungs  to 
anfiuer  to' ihemfdvts,  or  aptly  to  refer  to  one  another,  even  the 
wicked  for  the  day  of.wrath  ;  according  to  thefe  words  of 
Croiius,fingula  Dcus  ordindtadidquodfnguliscQmpetit,  or- 
dill  at  impium  ad  diem  calami  tof urn.  The  Bifhop  of  Ely 
renders  them  thus,  the  Lord  dfpojdh  all  things  aecording  to 


Decree  of  Ehclion.  8 


3 


ids  wiil,  even  the  wicked  for  the  day  of  wrath,  i.  e.  to  be  then 
the  executioners  of  it. 

And  whereas  thefe  men  tell  us,  that  God  clefted  a  certain 
number  to  be  faved  for  the  manifeftatlon  of  the  glory  of  hif; 
grace,  [i>^-]  According  to  this  hypothen*,  the  glory  of  his 
grace  mufl  confifl  in  elefting  fo  many  to  falvation  and  no 
more  ;  for  it  the  decree  to  fave  more  would  more  have  tend- 
ed to  the  manifenation  of  his  glory,  tlie  fame  motive  rnuft 
have  induced  him  to  fave  more.  Now  to  affirm  that  it  is  for 
the  glory  of  his  mercy  to  fave  the  eleft  only,  and  no  more, 
feems  contrary  to  common  fenfe  ;  for  the  more  are  benefited, 
the  greater  is  the  glory  of  the  bcnefaQor ;  if  it  then  tendcth 
to  the  glory  of  his  mercy  abfolutely  to  decree  to  fave  fome 
no  more  fitted  to  be  objefls  of  his  mercy  than  the  reft,  it  rauft 
h(t  more  for  the  glory  of  his  mercy  to  decree  thus  to  favp 
more,  and  mofl  of  all  to  decree  to  fave  all. 

Again,  if  it  be  for  the  glory  of  his  grace  to  prepare  faving 
^race  for  any,  and  to  give  them  that  affiftance  which  will  un- 
truftrably  procure  their  falvation  ;  would  it  not  be  more  fc^ 
the  glory  of  the  fame  grace  to  prepare  it  for,  and  afford  it  to 
rnpre,  and  to  leave  none  under  a  neceffity  of  perifhing  for 
want  of  grace  fuflicient  to  work  out  their  falvation  ?  Is  grace 
the  more  magnified  for  being  reftrained  to  fome  iew,  when 
all  do  equally  need,  and  all  are  equally  capable  of  it  ?  Nor  is 
there  any  reafon  in  the  objefts  of  it,  why  it  fhould  not  equal- 
ly be  vouchfated  to  them. 

The  other  black  part  ot  this  decree,  which  faith  God  left 
the  greateft  part  ol  mankind  in  a  ftate  in  which  they  muft  in- 
fallibly fail  of  ohtaiyixng  Jalvatwn,  or  the  means  of  falvation, 
Jmth  and  perjcverance,  they  being  the  confequents  andjruits  of 
■that  eledion,  out  of  which  they  are  excluded,  is  itill  more 
Iporrible  in  its  immediate  confequenccs  ;  fox,  -iji.  It  makes 
God  to  create  innumerable  fauls  after  the  fall  of  Adam,  to  be 
inevitablv  damna^d  without  the  leaft.  compalTion  for  them,  or 
will  to  afford  them  means  fuflicient  to  exempt  them  from  that 
dreadful  doom  ;  for  if  faith  and  perfeverance  be  the  conf'e- 
cuents  and  frmts  of  God's  cIe8ion,  then  they  who  :ye  not  c- 
lefted  cannoi  have  them  ;  if  they  ?.nuf}fail  of  ohtaining  falva- 
tion, they  mtilt  in<.'"vitably  incur  damnation.  idly.  It  makes 
him,  in  profecution  of  this  end,  having  created  them  pure  and 
mnocent'as  they  came  out  of  his  hands,  to  put  them  into  bod- 
ies, that  fo  they  may  be  made  or  deemed  the  offspring  of  Ad- 
am, and  by  being  fo  made  be  fit  objcfts  of  his  eternal  wrath  ; 
xvhich  they  could  nevei"  be  by  his  creation  of  them,  did  he  not 
thus  nniie  fhem  t p. llieN bodies  geuera'.ed  by  the  pofteriiy  oi 
Adam.   .        •       >    "  •  ^  ' 


84  Decree  of  EleBion. 


CHAPTER     V. 


J.  SHOULD  now  for  a  clofc,  demonftrate  the  contradiftion 
which  this  do£lrine  of  abfulute  eleftion  and  reprobation  bears 
to  the  fentiments  of  the  ancient  fathers ;  but  thii  is  fo  evi- 
dent, that  (a)  Calvin,  Beza,  and  rtiany  other  patrons  of  the 
contrary  doftrine  do  partly  confeft  it.  I  therefore  fliall  con- 
tent myfelf  with  three  or  four  plain  demoullrations  of  this 
truth,  viz. 

Section  I. — ijl.  That  they  unaninioufly  declare,  that 
God  hath  lelt  in  the  power  of  man,  lit'  dixtpoxcpa.  TpiTrstT^ai^  to 
turn  to  vice  or  virtue,  faith  (b)  Juflin  Martyr ;  to  choofe  or 
to  refufe  faith  and  obedience,  to  believe,  or  not,  fay  (cj  Irena:- 
■  tts,  (d)  Clemens  Alexandnnus,  (e)  TertuUian,  and  St.  (j)  Cyp^ 
nan  :  That  every  one  is  knu /elf  iho.  caufe  why  he  is  mddejru" 
mentum,  aut  palea^,  h'lth.  fgj  IrcncEus :  Ev^ry  one,  I^vtov  h- 
xajMVTor,  ^  "e'po'TraXtv  ixurov  ccfin^ri  y.a.ra,(;KcUQi^ovroi,  rendering  kirn- 
Jelf  either  righteous  or  difobedient,  faith  (hj  Clemens  oi  AlcX' 
andria  :  That  God  hath  lelt  it  in  our  own  power,  tt^Ij  ra  xar- 
>.oi  VEJEJV,  xai  ru.  v-oXa.  aw^of/ripscrQa*,  to  turn  to,  or  from  good: 
That  he  hath  put  it  into  our  power,  ths  dyx^ns  'hy^xs  cTvaj  >}  xr.-- 
xAr,  'jrpuTTciv  fxcv  Tx  ^iKccioc  -^  rci  aJiJtar,  to  be  good  or  bad,  to  do 
what  is  righteous  or  unrighteous  ;  fo  (i)  Athanqfius,  fj)  £- 
piphanius,  (k)  Macarius,  (I)  St.  Chryjoflom,  (m)  Theodoret^ 
and  fnj  Cyril  of  Alexandria.  That  our  happmefs  or  punifJi^ 
inent,  in  t5  iif)'  ti/xVv  aj/jxriraj,  depends  on  our  own  choice  ;  thai 
it  is  in  our  own  choice,  v  aTtipij^v.  aynv  £azi  yi  to  iv&vn'ov,  to  be 
an  holy  feed,  or  the  contrary,  to  fall  into  hell,  or  enjoy  tho 
kingdom  ;  i<p  If^Xv  £S"'v  '/?  vuhtos-,  v  Cfxipccs  Cihs  •y.lyiuhon,  to  be  chlU 
dren  of  the  night,  or  of  the  day  ;  n  ^e«  rUvx  0'  aparvif,'^  t«  av- 
TixcJjw.s'vM  Sj«  Kocxixs,  by  xArtue  to  be  God's,  or  by  wickedntjs  the 
Devil's  Children  ;  fo  fo)  Cyril  ot  Jerufale/n,  (p)  St.  Bafil,  (q) 
Chryfofiom,  :AX\AQregory  N\Jfen,  L.  2.  contra  Eunoin./>.  95. 
Tliat  Unufquifque  ex  feipfo  caufis  et  occafiouus  pricftitit  coin 

(a)  Inftitut.  1.  3.  c.  23.   Beza  in  Rom.  9. fb)  Al>.  ^.  p.  ^. — - 

(c)  L.  4.  c.  72. (d)  Stro.  I.  p.  314.   7.  p.  7'7. (f)  i>-  adCaJi. 

c.  z. (f)   Ten.  ad  ^ur.  1.  .^  c.  sx.-—  [gj  L.  4.  c.  .^ (hJ  Stro. 

3.  p.  453. ( ij   (Jontra  Gent.  p.  5. f;}  H;er.  16.  p.  4- f^J  Ho. 

27.  p.  166 fij  'lo.  6.  p.  863. fmj  Jl--v.Gr^c.  Serm.  5.  T».  4-  P- 

543. /"nj  CiTitra.  Jul  1.   3.    p.  l<).-—{oJ  Catech.  4.  j^.  31. (}■ } 

in  14.  F-J.  To.  3.  p.  2J5. (q)  To.  2.  li.  14.  in  i  Cor.  y.  ;.  j^^ 


Dtcru  t)j  Elc^im.  85 

4itori,  that  every  one  gives  occafion  to  his  Maker  to  render  him 
a  iii'Jfcl  oj  honor  or  dijlionor  ;  £t  pro  meritis  fuis  unufquifque 
a  Deo  vel  honoris  vas  tfficitur,  vel  contumeUac,  God  having 
p^ivm  manpower  to  make himjelj a  vejfd ofeleition  or  oJ zurath  : 
ihat  we  arc  velfels  oi  wrath  or  ot  mercy,  awo  it^QxicAchua  oixc- 
i:x.s,froni  our  own  choice,  every  one,  xara^TxEya^wv  luvrov  crsvi^ 
ofyr,Sy  y.a^d'Kcp  xal  <7Xci/oy  (^(Kxvhfwr.isis,  preparing  himjelj ic  be  a 
zjrffd  0/  wrath,  ouo6jv  xal  i^  k%vr»,  from  his  own  wicked  incli- 
nation  ;  or  to  be  a  vejfel  of  divine  love,  ^ta  -riVewr,  byfarith,  S/otj 
pi^iMj-  tayTwi"  sXewy  kitoWtixM,  becaufe  they  have  rendered  ihe.mf elves 
ft  for  mercy.  So  (r)  Origen,  Macarius,  (f)  Chryfofom,  Oe- 
cumenius  and  TkeophylaB:.  And  this  faith  Ongen,  is,  jufta 
fententia,  et  cum  omni  pietate  concordans,  ut  ex  priEcedenti- 
bus  caufis  unumquodque  vas  s'el  ad  honorem  vel  ad  contumel- 
iam  praeparetur,  ajiiji  fentence,  and  in  all  things  agreeable  td 
piety,  that  every  one  fliculd  from  preceding  caiifs  be  made  a 
vcffil  of  honor  or  difhcnor,  Peri  Arch.  L.  3.  F.  i^ji.  And 
fure  thefe  things  muit  be  fufficient  to  convince  us,  tliat  thefc 
fathers  believed  nothing  of  the  doftrine  of  abfolute  eletlion  or 
reprobation  ;  which  will  be  further  evident. 

Section  II. — <idly.  From  the  expofition  they  all,  before 
St.  Auflm,  give  oi  the  8th  and  9th  Chapters  to  the  Romans. 
Thus  I  have  fliewed  that  all  the  ftj  Fathers  interpret  thefe 
words  of  the  apoltle,  thofe  that  are  called  according  to  his 
purpofe,  whom  he  foreknew,  of  thofe  whom  he  foreknew  to 
have  good  purpofes.  ht  quos  praefcivit  fibifore  dcvotos,  and 
whom  he  foreknew  to  be  devoted  to  his  fervice,  therrt  lie  pre- 
dellinated.  So  Origen,  and  all  the  Ancient  Fathers  in  their 
cojnmcntaries  on  this  place  ;  which  expofuion  is  as  ancient 
as  fuj  Clemens   of  Alexandria,  who  faith  exprelsly    that   &*■ 

he foreappoinied  them,   knowing  before  the  foundation  d/  the 
world  they  weuld  be  righteous. 

idh.  Upon  thofe  words.  Chap.  ix.  i^.  Jacob  have  I  loved, 
and  Efau,  have  I  hated  ;  they  defcanc  thus,  /  have  hated  E- 
Jaa  becaufe  he  was  evil,  and  loved  Jacob  becaufe  he  was  good. 
He  7nade  hini,  faith  Ongen,  a  vejfd  o/'w^rfy,  pro  puritat^, 
ct  fimplicitate  animai y^r  the  purity  ana  fincerity  cfhis  fouf^; 
but  feeing  this  wanting  in  tlie  foul  of  Efau,  him  ex  eadem 
maffa  fecit  vas  conn^melia;,  out  of  the  fame  majs  he  mad-e  a 
vijjd  of  diflionor  ;  for  God,  faith  (vj  Chryfojlom,  doth  not 
wait  as  a  man  doth,  to  the  end,  to  fee  who  will  be  rood,  or  not : 
dK'Kx  y.xl  TTfh  THTwv  o'^e  Ttj  //-gv  I  TTQvr.^oy,  rli  h  6  (^h  TiiiJrof,  but 

(1)  CTji  f-.^yjjv.  \.  3.  c.  €. ff)   Ho.  T5.  p.  96.  and  in  Rom.  ix-  v. 

J2.  23--^ — {I J  Ch.  3.  Arg.  3. (u)  Sire  7.  p.  -^i:-,^.  \i  ('V)  Horn, 

51  in  Gfii. 


85  Decree  of  EUHion. 

Jees  before,  who  will  he  bad,  and  who  will  no!  ;  and  feeing 
things  future  as  God,  irpoavs^cuva'js  y.ou  thtb  tt;v  dperrtv,  xaxsivw 
rrii  yvuiMYts  Triv  y^'^%li'fip'nxv ;  He  Joretold  before  his  virtue,  and 
the  evil  mind  oj  the  (fther.  And  St.  Jerom  on  the  fame  words 
in  Malachi,  faith,  Dilefiio  et  Odium  Dei  ex  Pracfcientia 
nafcitur  futurorum,  this  love  and  hatred  of  God  anfeth from 
his  prefcience  of  things  future.  Hilary  the  Deacon  iaith  that, 
Sciendo  quid  unufquifque  illofum  futurus  effet,  knowing  what 
each  of  them  would  be,  that  he  would  he  worthy  who  was  the 
lefs,  and  the  elder  would  be  unworthy  :  Unum  elegit  Pras- 
fcientia,  et  alterum  fprevit,  he  chofe  one  and  rejeHcd  the  oth^ 
er  by  his  prefcience.  He  did  this,  faith  Theodoret,  forefeeing 
their  purpojes  ;  i  yacp  ac2ix.oi  tj  enXoyrt  dWa  rr^  vpoBinsi  roitv 
d^hpuixw^  av^Qalvn'jse.,  for  God's  elefiion  is  not  iinju/l,  but  ac- 
cords with  the  pur p of e  of  man  ;  tleliion,  faith  Photius  being 
only  Twv  5ia(pe/j6vT<wv,  of  things  that-  differ  or  excel.  And 
therefore  to  the  queftion  ;  why  doth  he  ,fay,  he  chofe  one  he- 

fore  ihe  other,  when  they  had  done  neither  good  or  evil  ?  He 
anfwers,  that  6^/^  <7Tpoyvx<7Bi  rwv  /x£XX6vra;v  TroXXa  Jiacvptpt,  Zfi 
the  divine:  foreknowledge  they  differed  very  much. 

^dly.  On  f'er.  15.  I  will  have  mercy  on  zvhoni  I  will  have 
mercy;  they  all  tiuly  note,  that  this  was  faid  of  \.\\q  Jews, 
after  they  had  all  committed  the  capital  fin  of  idolatry  in 
zvorf  lipping  the  golden  calf,  and  that  fome  of  them  were  pun- 
i filed  tor  it,  and  i'ome  not  ;  this  was  done,  faith  Hilary,  (>uia 
Deus  fcit  cnjus  debeat  mifereri,   becaufe  God  knew  who  zvere 

fit  ohjetls  of  his  mercy  ;  becaufe  he  knew,  r/vas  «^joi  aan-npia.^ 
xxl  UK  a.z,iot,  zvho  zuere  worthy  of  prejcrvatwn,  and  who  were 
7iot.     So  Chryfofiom  and  Oecumenius. 

£^thly.  On  Ver.  16.  They  defcant  thus,  It  is  not  of  him  that 
wills,  or  runs  only,  but  of  God  that  fieweth  fnercy,  and  crowns 
the  work  by  his  ajTiJlance  ;  for  otherwife,  fay  they,  it  cannot 
be  our  duty,  either  to  will  or  run.  So  Origcn,  Chryfofiom, 
Oeciancnius  2iX\A  TheophylaB  ;  fee  this,  and  their  anfwer  to 
the  objeftion  of  St.  Aufzin  againft  this  expofition,  in  the  note 
upon  that  verfe. 

Cfthly.  On  thefe  words,  Ver.  18.  He  hath  mercy  on  zohom 
he  will  have  mercy,  and  zuhom  he  zoill  lie  hardeneth,  Origen 
defcants  thus  ;  that  zvhich  he  fays  is  th^s,  that  we  are  good  or 
evil,  depends  upon  our  will  ;  but  luJiat  flripcs  the  wicked  man 
(liall  fuffer,  and  what  glory  the  good  man  is  defigned  for,  de- 
{icnds  upon  the  zvill  of  God  ;  tov  «;;iov  B}^::£7aBua  eXceT,  He  hath 
raercy  on  him  who  is  fit  for  mercy,  joy  Ss  aVajS?/  aA.\£poM  ilvcci 
avyyjop-cX,  hut  he.  permits  fK^  difobcdieitt  to  be  Jiardened. 
Moreover  they  all  note,  that  the  apofile  here  fpeaks  o\  Vha- 
lauh,  and  tliat  him  God  hardened,  not  by  laying  on  him  any 
i>ece ffj ty  fo  to  be,  but  only  by    his    uaticnce    and    lenity,    in 


Decree  of  Ele&ion,  Sf 

withdrawing  his  plagues  which  (hould  have  led  him  to  re- 
pentance ;  as  a  kind  mafter  makes  his  fervant  worfe  by  his 
lenity  ;  and  it  is  obferved  by  VoJJius,  that  before  St.  Aujl'in 
wrote  againft  Pelagius,  be  agreed  with  thera  in  moft  of  thefe 
expofitions.     Vide  Ihjlor,  Felag.  1.  ,5.  Theff.  viii.  p.  545. 

bthly.  On  Ver.  21.  Hath  not  the  potter  pozuer  over  the  clay\ 
&c.  Tkeophy/a^  notes,  thai  as  it  is  not  the  mafs  itjelj that 
makes  one  veJfeL  to  honor,  and  another  to  dijhonor,  but  the  uje 
of  it,  »p^  9?  (pvais  rus  [msv  'KOisT  x.o7^'J.f7scus  aiins,  tits  Ss  fE^avi^v, 
oiW'  n'jrpoaipsaisyjb  it  is  not  the  natvre,  but  the  choice  of  men 
that  makes  Jo  me  worthy  of  punifiment,  and  others  of  reward. 
God  makes  fome  veflels  of  honor,  others  of  difhonor,  faith 
Chryjojtom,  becaufe  he  knows,  tjj  ptev  tiioi,  ris  II  [j-ri  roiovro^^ 
who  IS  worthy  fo  to  be,  and  who  is  not.  He  juflly  punifheth 
Jinners,  faith  Theodoret,  ws  yva/pt'/i  toi'to  TroitTv  To?v/xft?vTay,  as 
dartng  wittingly  to  do  thus  ;  and  his  philanthropy  conjers 
mercy,  receiving  -Trpo^aai^j  iiap  tj^uv,  »n  occa/ion  jrom  us  to 
dofo. 

Lajlly,  I  have  fhewed,  that  In  their  notes  on  Ver.  22,  23  ; 
they  fay  that  man  is  made  a  veiTel  of  wrath  or  mercy,  Jrom 
his  own  choice. 

Skction  III. — 3^/y,  (w)  Voffius  declares,  that  all  the 
Fathers  before  St.  Avjiins  time,  think  that  God  predeftinat- 
€d  men  to  life  from  aprefcience  that  they  would  live  pioufly, 
or  would  believe,  and  perfevere  to  the  end  ;  and  this,  from 
what  hath  besn  difcourfed,  appeareth  to  have  been  the  doc- 
trine of  all  the  commentators  upon  the  8th  and  9th  chapters 
to  the  Romans,  till  St.  Aufin's  time,  and  of  the  Greek  com- 
mentators after  his  time  ;  to  whom  you  may  add  from  him 
the  teftimony  of  (x)  Irenceus,  that  J'ojne  co?ning  to  the  light, 
and  (Others  refvfing  fo  to  ff<?,  Deus  omnia  prsfciens  utrilque 
aptas  prxparavit  habitationes,  God  who  Jorefeeth  all  things, 
prepared  ft  habitations  for  them  both  :  Ot  fyj  Chryfoflom 
introducing  Chrift  faying,  inherit  the  kingdom  prepared  for 
you  before  y OIL  were  horn,  Itic^'h  yj^ejv  toj^thj-  v[fJa.s  l(jo[x,iv\is ,  be- 
ta uJe  I  knew  you  woidd  be  fuch  :  Of  (zj  Hilary  faying, 
many  are  called  but  Jew  ckofen.  Quia  in  invitaiis  de  judicii 
meriro  probitatis  ele6tio  eft,  hecaufe  among  thofe  that  are  call- 
ed, God  of  his  iuft  judgment  choofth  thofe  that  are  honefl  : 
Of  (a)  St.  Amvro/e,  faymg,  God  zvho  is  no  refpeEler  of  per- 
fons,  gives  not  to  our  petitions  but  our  merits,  according  to 
that  oj  the  apofle,  whom  he  foreknew,  he  aljo  did  predef  mate, 
Non  enim  ante  prsedeftinaret,  quam  prxiciret,  led  quorum 
xnerita  prcelcivit   eorum  przemia   prscdeftinavit,  for  God  did 

f'w)  mjl.  L.  5.  Th.  8. (x)  L.  4.  C.  76. fy)  Horn.  80.  in  Mat. 

To.  ». (xj  Ih.  Mat,  22. {aj  L  5.  Df  Fide,  C.  2. 


S8  Jbecrct  of  Election. 

not  prcdejlinatefirjl,  and  then  foreknow,  but  predejlinated  them 
to  rewards,  whom  he  foreknew  to  be  worthy  of  them  :  Of  (h) 
%\..  Jerom,{-i.y\ng,\son  gemes  eliguntwr,  fed  hominum  \"ol- 
untates  men  are  not  chofen  for  their  nations,  but  for  their 
wills,  fcj  he  purpofing  to  fave  by  faith  alone,  quos  przcfcivit 
credituros,  thofe  whom  he  foreknew  would  beltevz  :■  And  laftly- 
oifdj  TheophylaB,  faying,  many  are  called,  but  Jew  tirefavcd^ 
becaufe  few  are  a^ioi  t«  6x\o7f,vaj,  worthy  to  be  chofen  by  God  / 
£f{  pta'v  Saw  TO  x.zy.BiVf  to  SI  exXjxtoi/s'  yiviabai  vj  /u.-ri  i^fj-irspov  es"'» 
Jor  It  IS  of  God  that  we  are  called,  but  of  ourfehes  that  we  are 
chofen,  or  not.     And 

Section  IV. — j^thly.  Profper  eonfefTes,  that  even  they 
who  condemned  Pelagius,  rejected  St.  Aujlins  doBrine  of  an 
abfolute  decree  of  falvation,  as  a  mere  novelty  :  for^  faith  he, 
(ej  many  of  the  fcrvants  of  Chrifl  in  the  city  of  Marftilles^ 
contrarium  putant  Patruni  Opimotri,  et  EcclefiaftiGo  Senfui 
quicqiiid  de  Vocatione  Electorum  fecundum  propofitum  dif- 
jiniz^\,  judge  that  which  you  difpute  of  the  catting  of  the  eleEl 
according  to  purpofe,  to  be  contrary  to  the  opinion  of  the  Fa- 
thers, and  the  fenfe  of  the  church,  ffj  They  defend  their  ob- 
flinacy,  faith  he,  Vetuftate,  by  antiquity  ;  affirming  that  the 
things  you  gathtr  from  St.  Paul's  Epijile  to  the  Romans,  a 
nullo  unquam  Ecclefiallicorum  ita  elle  intelleQa,  z^ere  never 
fo  underfiood  by  any  of  the  Exclefiajhcol  men..  And  he  prays 
him  to  inflruft  him,  how  he  may  anjwer  this  objeBion.  He 
adds,  that,  fgj  Retra6tatis  priorum  de  hac  Opinionibus,  pene. 
omnium  par  invenitur  et  una  Sententia,  qua:  Propofituni 
et  Praideftinationem  Dei  fecundum  Pracfcientiam  recepe- 
runt,.  ut  ob  hoc  Deus  alios  vafa  honoris,  alios  contumelias  fe- 
cerit,  quia-fincm  uniufcujufque  prseviderit  ;  having  revifed 
the  opinions  cf  thofe  that  writ  before  of  this  matter,  he  found 
almojl  all  of  them  to  be  of  one  and  the  fame  judgment  ;  that 
the  purpofe  and  predeflination  of  God  was  according  to  his 
preference,  and  that  he  therefore  m&dt  fame  veffels  of  honor, 
others  cf  difhonor,  becaufe  heforefaw  the  end  oj,  every  one,  and 
what  would  be  their  will  and  adrons  under  the  divine  a jf fi- 
ance. So  truly  did.  Ch)  MelanBhon  fay,  Scriptores  veteres 
omnes,  praster  unum  Auguftinum,  ponunt  aliqiiam  caufam 
Eletlionis  in  nobis  efTe,  all  the  ancients,  except  St.  Auftin, 
offer  ted,  that  there  was  fame  caufe  of  our  cleBion  in  ourfelves. 

(b)  In  Hedib. (c)  In  Rom.  viii.  aS. fdj.  In  Mat. (c)Ep,  ad' 

Jugujl.  p.  879. //;  F.  SJ81. (s)  ^-  «85. (h)  In  Rom.  i.\. 


-vr^'i^^ 


DISCOURSE      11. 


Concerning   the    EXTENT    of   CHRIST'S 
REDEMPTION. 


The  State  of  the  Quejiion. 


O  ftate   this  matter  aright,   I  fhall  en- 
deavor to  fhew, 

\jl.  What  limitations  or  reftriftions 
of  our  Lord's  general  redemption  I 
cannot  admit  of. 

aa'/y.  In  what  fenfe  they  who  main- 
tain that  Dofirine  do  alTert  it.     And 
^        \fi.   I  rejeft  that  diftinftion  as  abfurd, 
which  faith  Chrxji  died J'ujficiently  for  all ; 
•  intentionally  only  Jor  theeUEt :    This  being  to  delude  men 
:h  vain  words,and  in  efi'eft  to  fay   he  died  no  more  for  thofe 
lO  are  not  the  eleft,?.^.  who  will  not  atluallyhe  favcdby  him, 
in  for  the  very  Devils,  feeing  he  died  for  them  fufHcjentJy  ; 
that  is,  his  death,  had    it  been'defigned   for   that   end,    would 
nave  been  o[  fulficient  virtue  to   procure  the  pardon  of  their 
-Ins.     2dly.  It  leaves   all  men,  the  elc6t  only  excepted,  under 
.^n  imjjofnbility  of  pa  rdon  and   falvaticn  ;    that  pardon  and 
falvation  being  to  be     obtained  on.lv  by  them  to  whom  ^)\ct 
M 


go  Extent  of  Chrift's  Redemption. 

benefit  of  Chrift's  death  belongs.     It  therefore  leaves  all  oth- 
er men  under  an  impofTibility  of-  believing,   repenting  and  o- 
beying  the  gofpel  ;   for  ihefe  being  the  conditions  of  the  nezu 
covenant,  eftabliflied  in   his  blood,  they  who  are  in  a  capacity 
of  performing  thefe  conditions,  mufl   be  in  a  capacity  of  en- 
joying the  benefits   of  that  covenant,  and  fo  of  having  an  in- 
tereft   in  his  death  ;   and  therefore  they  who    can  have  no  in- 
tereft  in  his  death,  can   be   in  no  capacity   of  performing  the 
conditions   of  that  covenant.       ^dly.   It  follows  hence  that  it 
canuot  be   the  duty   oi  any,   belides  the  eleft,   to  believe  in 
Chrift,  or    in  his  blood  flied  for  the    remiflion   of  fins,  or  to 
blefs  God    for   fending   his   fon  into  the  world  ;     for  this  no 
man  can  reafonably  do,   becaufe  Chrift's  blood  was  fufficient 
to  prot^re  his  pardon,  had    it    been    intended  for  that  end  ; 
but  becaufe  it    aflually  was  defigned  for  that  end.     Remove 
this  fuppofition,  and   to   fay  Chrift's  death  was   fufficient  lor 
their  pardon  and    falvntion,  is    only  to    fay  Chrift   could  have 
procured  their  falvation  it    he  would  ;  but  he    would  not,  or 
God  was  not  willing  that  he    fhould  ^  and  who  can  blefs  him 
upon  that  account  ?  /^thly.  Hence,  it  is  evident  that  all  who. 
are  not  elefted  cannot  believe  in  a  Savior  that  died  for  them, 
but  only   in    one  whofe   death    would  have  been  fufficient  to 
procure  their  pardon,  had    it  been  intended  for  that  end,  as  it 
was  not  ;  and  what  comfort   can    this  adminifter   to  any  ? — 
Surelv  no  more  comfort  than  it  would  yield  to  a  condemned 
inalefa£lor  to  know  his  prince    could  have  pardoned  him,  but 
he  would  not.     Nor, 

2dly.  Can  I  approve  of  their  doftrine  who  fay,   Chrijl  died 

Jo  far  for  all  as  to  procure  for  them  pardon  and  falvation  f 

they  will  believe  and   repent  ;    bid  that  he  died  moreover  to 

procure  for  the  eleEl  faith  and  repentance.     For  [\f)  there  is 

no  ground  at   all   in  fcripture    for  this  diftinftion  ;     tor   that 

faith  often  that  Chrift  died  for  the  world  ;  for  all  ;  fcr)-  every 

'  man  ;  but  never  faith  he  died  for  one  part  of   mankind  more 

than  for   another.      ^dly.   They  who  make  this   diftin£lion 

pofitively  affert,  that  none  can  repent  and  believe  for  whom 

Chrift  died  not  to  procure  faith   and  repentance  ;   feeing  then 

the  efFeft  of  our    Lordi's  falutary  paffion  is    already    paft,  and 

that  he  died  not  to    procure  for  any,    can  never  be  obtained  ; 

if  Chrift  died  only  to  procure  faith  and  repentance   for  the  e- 

-   left,  the  reft  can  never  have  them  ;  and   fo  this  is  as  much  as 

to  fay  Chrift  never  died  for  them  at  all.     Wherefore  to  force 

thefe  men  to   come  over  to  us,  or  to  lay  afide  thefe  vain  pre- 

'    tences,  and  mere  difguifes   of  their  real  fentiments,  I  demand, 

*    3^/v.  When  they  fay  Chrift  died  for  all,  fo  far  as  to   procure 

pardon  and  falvation  for  them  if  they  will  believe  and  repent; 

whether  he  died  to  procure  pardon  and  falvation  on  a  tondi- 


Extent  oj  Chrijl's  Redemption.  91 

tion,  which  it  was  pofTible  upon  that  affiftance  which  he 
would  vouchfafe  them  to  perform  ?  or  only  upon  a  condition 
which  to  them  was  impoflible,  for  want  of  Grace  fufficient 
for  them  to  perform  ?  If  the  latter  only,  i't  is  certain  that  he 
died  not  at  all  for  them  ;  for  what  is  only  done  on  an  impof- 
fible  fuppofition,  is  not  done  at  all.  It  being  the  fame  thing 
not  to  die  at  all  for  their  benefit,  as  to  do  it  only  on  a  condi- 
tion they  cannot  pofTibly  perform.  If  he  died  to  procure 
pardon  and  falvation  for  them  on  a  condition,  which  by  that 
grace,  which  he  was  ready  to  vouchfafe  to  them,  as  well  as 
to  the  ele6l,  they  might  be  able  to  perform,  he  died  intention- 
ally, and  on  his  part  cfFeftually,  to  procure  pardon  and  fal- 
vation to  them  as  well  as  to  the  elefcl,  and  fo  all  mankind 
may  be  favcd  ;  and  then  Chrift  mufl  have  died  for  the  falva- 
tion of  them  all.  Thefe  are  the  limitations  and  reftrifclions  of 
the  extent  of  our  Lord's  death,  which  1  rejetl,  1  add  pofi- 
tively,  ^ 

i/l.  Whep  I  fay  Chrift  died  for  all,  1  mean  that  he  died 
equally  for  all.  This  will  be  evident  if  we  confider,  -kji. 
That  he  offered  the  fame  facrifice  ;  fufFered  one  and  the  fame 
death  ;  fhed  the  fame  blood  for  all  for  whom  he  died.  This 
facrifice  mufl;  therefore  be  offered  equally  for  all,  if  indeed  it 
were  offered  for  all  ;  becaufe  it  is  the  fame  oblation,  the  fame 
body  crucified,  and  the  fame  blood  fhed  for  all  ;  and  hence 
that  fcripture,  which  faith  exprefsly,  that  Chrift  died  for  ally 
affords  not  the  leafl  intimation  that  he  fuffered  more,  or  fhed 
rnore  of  his  blood  for  one  than  for  another.  Moreover,  2dlv. 
It  is  certain  that  the  fufFerings  of  Chrift  and  his  blood  fhed, 
cannot  be  diflributed  into  p^rts,  fo  that  one  fliould  have  one 
fhare  of  it,  another  a  fecond,  and  another  a  third  ;  but  whofo- 
ever  hath  an  intereft  in  them,  hath  a  title  to  the  whole  benefit 
procured  by  them,  and  he  who  hath  no  title  to  the  whole, 
hath  no  fhare  at  all  in  the  benefit  of  his  fufferings.  '^dly. 
His  blood  was  fhed  to  eftablifli  the  new  covenant  ;  now  that 
is  equally  eftablifhed  to  all  who  perform  the  conditions  ol  it, 
faith,  repentance  and  fincere  obedience,  and  belongs  to  none 
who  never  do  perform  them. 

It  hadi  been  reprefented  as  a  great  abfurdity  to  think  that 
Chrifl  died  equally  tor  Judas,  and  for  Peter  ;  but  without 
any  fhew  of  reafon  that  1  can  difcern  ;  fordidnot  the  foul  ol 
Judas  as  much  proceed  from  thcjat/icr  of  Jp-irits,  as  the  foul 
of  Peter  ?  Was  it  not  equally  made  after  God's  image  ?  Did  it 
come  out  ot  his  hands  more  unworthy  ol  mercy  than  the  foul 
of  Peter  ?  Were  not  both  horn  in  equal  circumftances  as  to 
God's  favor,  in  equal  need  of  a  favior,  and  equally  capable 
of  redemption  ?   Why  therefore,  aniecedentlv  to  any  good  or 


92  Extent  of  Chrift's  Redemption. 

evil  they  had  done,  fhould  this  Savior  die  more,  or  rather  fqr 
the  one,  than  for  the  other  ? 

zdly.  When  we  fay  Chri/l  died  for  all,  we  do  not  mean  that 
he  died  for  all,  or  any  abfclutely,  or  without  any  conditions  to 
be  performed  on  their  part  to  intereft  them  in  the  blefiTings  ot 
hiS  paiTion  ;  but  only  that  he  died  tor  all  conditionally,  or  fo  as 
that  they  fhould  be  made  partakers  of  the  bleffings  of  his  fal- 
utary  pafTioH  upon  condition  of  their  faith,  repentance  and 
fmcere  obedience  to  the  laiv^s  of  the  new  covenant  ;  to  all  fuch 
he  hath  promifed  they JJiaU  never  perijh.  Thefeare  the  means 
he  hath  appointed  to  prevent  their  ruin,  and  render  them  par- 
takers of  that  pardon  and  falvation  which  he  hath  purchafed 
by  his  precious  blood  ;  and  he  that  wills  that  they  fhould  ufe 
the  means  by  him  appointed  for  thefe  ends,  can  never  be  un- 
willing they  fhould  obtain  thefe  ends.  And  as  he  died  for  all 
conditionally,  fo  is  it  certain  that  he  died  for  none  otherwife, 
i.  e.  he  died  not  with  intention  to  confer  the  bleflings  of  his 
falutary  paflTion  on  any  but  true  believers,  true  penitents,  and 
fuch  as  would  obey  the  laws  of  his  new  covenant  ;  it  beino- 
impoffible  in  the  nature  of  the  thing,  that  he  fhould  die  to 
fave  the  unbeliever,  i.  e.  the  perfon  who  will  not  o^vn  him  as 
his  Savior,  or  to  reconcile  God  to  the  impenitent  and  the  un- 
believer, i.  e.  to  them  who  ftill  continue  in  their  fins,  and 
their  rebellions  againfl  God  ;  to  deny  this  is  to  lay,  he  died  to 
confer  the  blefTings  of  his  falutary  paffion  on  the  unbeliever, 
the  impenitent  and  difobedient,  when  of  the  firft  he  faith,  faj 
hejliall  not  fee  Ufe,  but  is  condemned  already  ;  of  the  impen- 
itent, that  (h)  he  JJiall  Jurely  perijh  ;  and  (c )  he  zcill  come 
tn  faming  Jire,  to  take  vengeance  of  all  that  obey  not  his  gof- 
pel.     And  therefore, 

2)dly.  When  we  fay  Chrijl  died  for  all,  we  do  not  mean 
that  he  hath  purchafed  a6lual  pardon,  or  reconciliation,  or 
life  for  all  ;  this  being  in  efFeft  to  fay,  that  he  procured  an 
aftual  remiffion  of  fins  to  unbelievers,  and  aflually  reconcil- 
ed God  to  the  impenitent  and  difobedient  ;  which  is  impoffi- 
ble.  For  what  Chrifl  hath  aftually  purchafed  for  all,  all  may 
juftly  claim,  and  God  cannot  equitably  deny  them  ;  whereas 
he  both  can,  and  vill  deny  pardon  to  the  unbeliever,  and 
never  will,  or  can  be  reconciled  to  the  impenitent  and  difo- 
bedient, whilft  they  continue  fo  to  be.  He  only  by  his  death 
hath  put  all  men  in  a  capacity  of  being  juflified  and  pardoned, 
and  fo  of  being  reconciled  to,  and  having  peace  with  God, 
upon  their  turning  to  God,  and  having  faith  in  our  Lord  J ef us 
Chrifl  :  the  death  of  Chrif  having  rendered  it  confiftent  with 
the  juftice  and  the  wifdom   of    God,   with  the  honor  of  his 

(a)  John  iii.   i5,  35. (b)  Luke  xiii.  3,  5. (t)  2  ThelT.  i.  8. 


Extent  of  Chrijl's  Redemption.  93 

mjxlQ^y,  and  with  the  ends  of  government,  to  pardon  the  pen- 
itent believer.  Hence  the  apo/lUs  were  fent  both  to  Jew 
and  Gentile,  (d)  to  preach  repentance  towards  God,  and  faith 
in  our  Lord  jfefus  Chriji  ;  (c)  that  they  might  receive  remijjion 
of  fins,  and  an  inheritance  among  thoje  that  are  fan&ified 
through  faith  in  him.  To  ilhiftrate  this  by  a  plain  {imilU 
tude  :  Suppofe  a  Prince,  whofe  fubjcfts  had  rebelled  againft 
him,  and  io  Jay  under  the  feritence  of  condemnation,  fiiould 
through  tfie  intercefhon  of  his  beloved  fon,  promife  pardon 
to  as  many  of  them  as  would  profefs  a  forrow  for  their  guilt, 
afk  pardon  in  his  fon's  name,  and  promilc  to  be  obedient  fub- 
je6ls  for  the  future  :  Would  this  procure  an  aflual  pardon  to 
atiy  of  theni,  till  they  had  performed  thefe  conditions  ?  Or 
would  it  ever  dp  it  for  them  who  wilfully,  refufed,  or  even 
neglected  to  perform  them  ?  So  here  Chrijl  by  his  death,  ob- 
tained of  his  fatherz.  new  covenant,  in  which  he  promifes  to 
pardon  and  be  reconciled  to  all  upon  their  faith  and  repent- 
ance, and  falvaiion  upon  their  perfeverance  in  well  doing  : 
But  he  hath  not,  by  his  death,  procured  an  adual  pardon, 
reconciliation,  or  falvation  to  any  who  have  not  performed 
thefe  conditions  ;  nor  can  they  lay  any  juft  claim  unto  them 
by  virtue  of  Chrijl's  dying  for  them.  And  yet  upon  thi§ 
grofs  miftake  are  founded  many  of  the  arguments  produced 
by  the  Synod  of  Dart,  againft  this  general  extent  of  pur  Lord's 
death,  and  fo  they  need  no  farther  anfwer. 

And  la/lly'y  They  who  fay  that  ChriJl,  by  offering  up  him- 
felf  to  the  death,  procured  to  the  elefct  at  leaft  not  only  re- 
milhon,  hut  aljo  faith  and  repentance,  feem  to  me  to  talk  as 
men  ignorant  of  ib.e  nature  ot  Chr'J}.,  of  the  nature  of  a  cove- 
nant,  of  the  proper  efFe6l  of  facrilices,  and  alfo  of  the  nature 
oi  faiih  and  repentance. 

ifl.  As  men  ignorant  pf  the  nature  of  ChriJI  ;  for  \vhat 
need  had  Chrijl  to  purchafe  the  faith  and  repentance  of  his  e- 
le£l  of  his  father,  feeing  lie  could  not  want  power  fuHicient 
over  the  hearts  of  men  to  work  faith  and  repentance  in  them  ; 
nor  could  he,  who  had  the  greatefl  love  to  them,  want  will 
to  do  it. 

itdly.  Of  the  nature  of  a  covenant,  which  is  a  mutual  flip- 
ulaiion,  requiring  fomething  to  be  done  by  one  party,  that  he 
may  receive  fomething  from  another  ;  and  therefore  to  make 
Chnfl  procure  both  the  promile  and  the  condition,  by  the 
fame  a6l  and  pairion,  is  to  turn  the  conditional  covenant  iiuo 
one  that  is  ahlokue  :  For  what  is  procured  already  lor  nic, 
Ood  is  in  eqnity  bound  to  give  me  without  my  doing  anv 
'hlng  to  procure  it  ;  Hnce  othcrwife  it    can  be  only  procuitd 

(d-;  Acts  XX.  -I. (V;  Ai'h  ::xv;.  :S. 


94  Extent  of  Chrijl's  Redemption, 

upon  condition  that  I  do  fomething  to  obtain  it,  and  fo  is  not 
procured  for  me,  if  I  negleft  to  pertorm  that  condition. 

3^/y.  As  perfons  ignorant  of  the  nature  of  a  piacular  vic- 
tim, or  a  facrifice  of  expiation   and   atonement,  whofe  proper 
effe£l  is  to  make   atonement  for,   and  fo  remove  the  punifh- 
ment,  by  procuring  forgivenefs  of  the  fin  committed  ;  it  be- 
ing not  intended  to  procure  any  other  benefit  otherwife  than 
by  removal  of  that  guilt   which  might  obflruft  the  collation 
ot  it.     It  therefore  ought  to  be  obferved,  that  no  facrifice  for 
fin,  as  fuch,  no  not  that  ot  our  Lord  Jefus  Chrijl  can  fanflify 
a  foul,  or  endow  it  with  that  divine  nature,   that  inward  puri- 
ty and  likenefs   to  God,  and  all  thofe  other  Chrijiian  virtues 
which  alone  make  us  capable  of  the  enjoyment  of  an  holy 
God,  and  meet  to  be  partakers  of  the  inheritance  of  the  Saints 
in  light.     A  pardon  will   make  a  man   reitus  in  Curia,  free 
from  the    condemnation  of   the  law,   but  it   cannot  make  him 
of  a  clean  heart,  or  renew  in  him  a  right  fpirit  ;  it  will  jufti- 
iv  him  from  pad  fins,  but   cannot  fanftify  him,   or  make  him 
holy,  and  therefore  cannot  make  him  happy  ;    that  cleanfeth 
only  from  the  guilt,  not  from  the  habits  and  dominion  of  fin  ; 
And  hence  fandification  is    only  to  be  afcribed  to  the  blood 
oi  Chrij}  by  way  of   motive  and  engagement,  but  to  the  fpirit 
o^ChriJl  as  the  efficient  caufe  ;  and  all  thofe  chrifian  virtues 
which  are  comprifed  in  it  are  ftyled,  the  fruits  of  the  good 
fpirit.     Chrif  therefore,  by  his  death  alone,  cannot  be  faid  to 
have  procured  that  faith  which  purifies  the  heart,  or  that  re- 
pentance which  renews  the  mind,  the  will,  and  the  affeftions, 
but  only  to  remove  that  guilt   which  doth  obftruft  God's  fa- 
vor to  us  in  giving  of   his  holy  fpirit  to  fanftify  us,  and  give 
us  llrong  enc*ouragements  and  powerful    motives  to  faith  and 
repentance.     What  Chrif  doth  further  for  us  is  not  perform- 
ed-purely  by  his  death  tor  us  on  the  crofs,  but  by  his  intercef- 
fion  in  the  heavens  for  true  penitent  believers. 

Laftly,  This  notion  feems  repugnant  to  the  nature  of  faith, 
which  is  an  affent  to  a  divine  teftimony  ;  and  of  repentance, 
v;hich  is  a  converfion  of  the  will  from  fin  to  God.  Now  if 
Chri[l  hath  abfolutely  procured  this  faith  and  repentance  for 
the  eled,  they  cannot  be  conditions  to  be  performed  on  their 
part,  but  to  be  given  on  God's  part ;  for  what  Chnfi  hath 
abfolutely  purchafed  for  them  by  his  death,  God  is  obliged  in 
equity  to  confer  on  them  abfolutely  :  And  fo  again,  the  neiu 
covenant,  in  refpe6l  of  them,  is  not  conditional  but  abfolute. 
Moreover,  either  God  gives  this  fuppofcd  purchafe  ot  faith 
?-nd  repentance  to  the  eleft  by  a  peculiar,  divine,  and  irrefilti- 
u!e  afii fiance,  or  only  by  fuch  aid  and  grace  as  is  common  to 
them  with  others  who  are  not  elcfted  ;  if  by  the  latter  only, 
then  is  there  nothing  purchafed  more  for  them  than  for  others 


Extent  of  Ckrijl's  Redemption.  g/j 

with  them,  becaufe  nothing  more  is  given  to  them  than  what 
is  common  to  them  with  others ;  if  by  an  afliftance,  which  is 
peculiar  to  them,  and  cannot  be  refifled  by  them,  then  are  not 
any  others  to  be  charged  wiih  guilt  for  not  repenting  and  be- 
lieving, becaufe  it  is  in)poffible  that  they  fhould  do  fo  without 
that  fpecial  and  irrefiftible  afTiflance  which  God  will  not 
vouchfafe  unto  them  ;  and  fo  they  do  not  believe  and  repent, 
not  becaufe  they  will  not  do  what  they  could  do,  but  becaufe 
they  cannot  do  it  were  they  never  fo  willing.  Since  then  up- 
on this  fuppofition  it  is  impofiible  they  fliould  believe  and  re- 
pent, for  whom  Chrijl  never  purchafed  faith  and  repentance, 
it  cannot  be  their  crime  that  they  did  not  what  it  was  impof- 
fible  for  them  to  do.  In  a  word,  faith  being  an  affent  to  a 
divine  teftimony  upon  fuflicient  evidence,  without  which  ev- 
idence we  cannot  affent  to  it  ;  and  when  we  have  it,  we 
cannot  but  affent  ;  to  fay  this  faith  requires  on  God's  part  a 
fpecial,  divine,  and  irrefiftible  affiftance  proper  to  the  ele£l", 
is  to  excufe  all  others  trom  believing,  as  having  no  fufficient 
evidence  to  do  fo,  although  the  gofpel  is  as  well  revealed  to 
them  as  it  is  to  the  ele6L 


CHAPTER     I. 


Sectiom  I.— Ps]  OW  this  affertion,  thus  explained,  haiFi 
this  great  advantage  above  the  contrary  doftrine,  which  re- 
ftrains  the  intended  benefit  of  our  Savior  s  paffion  to  the  e- 
fe6l  ;  that  whereas  there  is  not  one  word  in  the  Jcripture  de- 
claring that  our  Lord  died  onlv  for  a  few,  or  intimating  that 
he  died  for  the  eleft  only,  the  jcriptures  are  very  many,  clear 
and  exprcfs,  which  teach,  that  (f)  God  xvould  ha.ve.  all  men  to 
be  faved  ;  and  that  he  is  fgj  the  Javior  of  all  mm  ;  being 
(h)  long  fuffcri?7g  towards  tJievi  :  becaufe  he  is  net  wUling 
any  JJiould  periJJi,  but  that  all  Jhould  come  vnio  repentance, 
and  by  repentance  to  falvation  ;  that  (i)  the  fav-ing  grace  of 
God  hath  appeared  to  all  men  ;  teaching  them,  dcmiug  all  un- 

^//  I  Tim.  ii.  4. (^)  i  Tim.  iv.  [O. (k)  a  Pet.  vii.  ic. (i) 

Tit.  ii.  12,  14. 


9^  Extent  ofChriJl's  Redemption. 

gddlinejs  and  worldly  lujls,  to  live  righteoujly,  foberly,  and 
godly  in  this  prefent  world  ;  expcElmg  the  blejjed  hope  and 
glorious  appearing  of  the  great  God,  and  our  Savior  Jtjus 
Chrijl,  who  gave  himj'df  Jor  us  ;  that  fkj  as  by  the  offmce  of 
one,  judgment  caine  z^pon  all  men  to  condemnation,  jo  by  the. 
righttoufnefs  of  one,  the  ffeegft  came  upon  all  men  to  jujlf- 
cation  of  life  ;  that  flj  f  he  died  Jor  all,  then  were  all  dead  ; 
dnd  that  he  died  Jor  all,  that  they  who  lived  might  not  live  to 
theinj elves,  but  to  hnn  that  died  for  them;  that /^wz^  he  gave 
himjelj  a  ranfom  for  all,  and  (n)by  the  grace  of  God  tafled 
death  for  every  man  ;  in  all  which  words  this  dottrine  is  con- 
tained in  exprefs  terms.  Now  it  is  the  doftrine  of  all  Pro- 
tejlants,  that  the  fcriptures  are  clear  and  eafy  to  be  under- 
ilood  in  all  things  ijecefTary  to  be  believed  ;  and  yet  if  all 
thefe  places  do  not  confirm  this  do6frine,  there  is  no  reafon 
fo  to  lay,  or  think  ;  there  being  not  many  articles  of  chriftian 
laith  that  are  more  clearly  or  cxprefsly  taught  m  fcripture. 

Moreover,  according  to  that  limitation  which  fome  m^n 
put  upon  thefe  words,  viz,  God  will  have  all  men  to  hejaved  ; 
Chrifl  died  fr  all,  becauje  Chrfl  died  Jor  Jo  me  oj  all  ranks 
and  nations  ;  and  God  is  willing  Jome  of  all  kindred  and 
people  fliould  be  faved  ;  it  may  more  truly  and  properly  be 
i'aid.iy?.  That  God  would  have  all  men  to  be  damned  ;  becaufe, 
according  to  their  doftrine,  he  hath  already  palfcd  an  a61  of  pre- 
terition,on  the  greatefl  part  of  men,  which  rendereth  their  dam- 
nation unavoidable.  And  2dly.  That  Chriji  died  for  none,  fince 
they  for  whom  he  died,  according  to  their  doftrine,  are  none, 
comparitively  to  that  greater  number  for  whom  they  fay  he  died 
not.  At  leaft  it  might  be  reafonably  expefted  that  it  fhould 
have  been  fomewhere  faid  by  way  of  caution,  or  once  affirmed 
to  prevent  miflak.es  in  matters  of  this  moment,  that  Chrifl 
died  not  for  all  ;  whereas  the  Holy  Ghojl  neither  in  terms  nor 
lubftance  hath  ever  ufed  any  expreffion  of  this  import  in  the 
holy  J'cripture  ;  and  therefore,  we  may  rationally  prcfume, 
that  he  approved  not  the  doftrine  which  makes  them  proper 
and  almoft  necefTary  to  be  ufed. 

Obj.  It  is  faid  indeed  that  Chrift  foj  gave  his  lije  a  ran~ 
fom  for  many  ;  that  he  fJied  his  blood  for  many,  for  the  re- 
7niJfion  of  fins.  (p)  That  as  by  the  dij'obedienct  oJ  one  man 
?nany  were  made  finners  ;  fo  by  the  obedience  oJ  one  Jhall 
many  be  ?nade  righteous.  (q)  And  that  Chrift  was  once  of- 
fered to  take  azaay  the  fins  oJ  many, 

Anfw.  But  that  there  is  no  inconfiflencc  betwixt  dying  for 
many  and  for  all,  is  evident  from  this  confideration,  tfiat  even 

fk)  Ron>.  V.   i6,  17. fl}  2  Cor.  v.  1,5. fm)  1  Tim.  ii.  6. 

(n)  Heb.  ii.  9. [oJ  Ma;th.  xx,  28,  xxvi.  :S. (tJ  Kom,  v.  19. 

—~f<lJ  Heb.  ix.  :S. 


Extent  of  Chrijl's  Redemption,  97 

In  tlie  fame  chapter,  the  apojile  faith.  That  by  one  fin  of  Adam 
many  died,  Rom.  v.  15.  And  all  died,  Vt-t.  12.  Many  were 
made  f inner s,  Ver.  19.  And  all  Jinned,  Ver.  12.  And  that 
by  the  obedience  of  one  Jliall  many  be  made  righteous,  oiy.ai'jh'/,- 
covrai,  fhall  be  juftified,  Ver.  19.  And  that  by  the  righleoufr 
jitfs  oj  one,  the  free  gift  came  upon  all  men  to  j-uJUjication  of 
life,  \''er.  18.  That  in  the  fame  epidle,  in  which  it  is  faid, 
^r)  Chrifl  bore  the  Jins  oj  many  ;  it  is  expiefsly  faid,  he  tajl- 
ed  death  for  every  man.  That  the  hmt  Jcripiure  which 
faith,  fjj  Chrijl  gave  his  life  a  ranfom  for  inany  ;  fays  alfo^ 
ihdt  ft  J  he  gave  hi^nfclf  a  ranfom  for  all.  And  Jaflly,  that 
he  who  faid,  fuj  this  is  my  blood Jhed  for  many,  for  the  re- 
mifjion  of  fins  ;  faid  alfo,  for  that  very  rcafon,  (a  J  drink  ye 
all  of  it  ;  for  it  was  fhed  (w)  for  you  for  the  remifjion  of  fins. 
Since  therefore  all  men  certainly  are  many,  though  many  are 
not  ncccffarily  all,  fince  v.'hat  is  in  fome  few  places  fa:d  of 
many,  is  not  only  in  more,  but  in  the  fame  places  faid  of  all  ; 
it  is  certain  that  Chrift  cannot  be  faid  to  die  for  many  exclu- 
fively  of  all,  which  only  is  to  fay  he  died  for  many  in  oppo- 
fition  to  our  affertion,  but  only  that  he  died  for  many  in  a 
fenfe  conhflcnt  with  his  dying  for  all  men,  and  therelore  in  ^ 
fenfe  agreeable  to  our  aifcrtion.  And  as  the  words  of  the 
Prophet  Daniel,  that  many  fiall  arife  from  the  dead,  do  not 
-contradift  the  truth  of  thofe  manifold  affertions  of  the  New 
Teflament,  that  all  men  fhall  ar  if e;  and  the  words  of  the  apofile, 
that  in  Adam  many  died,  and  many  were  made  finners ;  d^ 
not  thwart  the  v/ords  of  the  fame  apofle,  faying  in  the  fame 
place,  that  in  Adam  all  men  died  and  were  made  finners  ;  {o 
neither  can  thofe  words,  Chrifi  died  for  many,  contradift  the 
truth  of  thofe  mqre  numerous  exprefhons,  that  he  died  for 
all. 

Q.dly.    I  anfwer   that,   as  when  the    kindnefs   defigned   by 

Chriil's  death  to  all  upon  the    conditions  of  the  gofpel  is  ex- 

prelfed,  it  is  faid,  Chnft  died  lor  all  ;   fo   when  the  efFe6l  an4 

benefit  of  it  is  exprefled,  the  word  7nany  is  moll  proper  ;   for  hi^ 

blood  ihed  procures  remiffion  of  lins  only  to  penitent  believe 

ers,  and  in  this    fenfe  Chrift  gave  his   life  a  ranfom  pnly  fct 

many,  even  for  as  many  as  would  believe  and  obey  his  gofpel. 

ObjeBion  2.     Chriji  is  faid  to  lay  down  his  XWsfor  hisfneep, 

John  X.  t^.for  his  friends,  who  do  his  commandments,  John 

XV.  13,  14  for  his  church,  Eph.  ii.  26.      But  all  are  not  hi^ 

ffieep,  all  are  not  of  his  church,  all  do  not  (hew  themfclves  hi^ 

friends  by  their  obedience  ;  therefore  he  died  not  for  all. 

frj  Hcb.   ix.  28,  29. ff)  Matth.   xx^aS. ft)  i  Tim.  ii.  6. 

— I-Yk^  Matth.  xxvi.  27,  2S. (^^J  Mark  xiv,  23,  24. {n'jj  Luks 

Jixiii  20.— I  Cor.  xi.  21;. 

N 


9 3  Extent  of  Chrifi's  Redemption. 

A'-jwer  1.  In  none  of  thefc  places  is  it  faid  that  Ckriji 
died  only  for  h'xs  /keep,  tor  h.\s  friends,  or  for  his  church  ;  and 
therefore  none  ot  them  fay  any  thing  in  coniradifkion  to  our 
aifcrtion.  I  therefore  thus  retort  the  argumerrt,  he  that  died 
for  his  friends  and  tor  his  enemies  died  for  all  ;  but  Chrift 
died  for  his  friends,  and  tor  his  enemies,  (zo)  for  ivhen  we  xvere 
enemies  Chrijl  died  for  us  ;  ergo,  he  died  for  all.  Again,  he 
that  died  for  the  church  of  God,  and  for  the  unrighteous  that 
he  might  bring  them  to  the  church  of  God,  he  died  for  all  ; 
but  Chrift  died  for  the  church  ot  God,  and  for  the  unright- 
eous that  he  might  bring  them  to  the  church  ;  fx)  for  thcjufl 
died  for  the  unju/t  thai  he  might  bring  us  to  God;  ergo,  he 
died  for  all.  Lajlly,  He  that  died  for  his  flieep  that  heard  his 
voice,  and  for  the  lofl  Iheep  that  did  not  hearken  to  his  voice, 
died  for  aH  ;  but  Chrijl  died  for  his  fheep  that  heard  his  voice, 
and  for  his  loft  fheep  ;  for  he  came  fyj  to  feek  and  to  fave 
that  which  zoas  lofl,  even  ihe  fheep  ft  raying  from  him  ;  trgo^ 
he  died  for  all. 

Anfwcr  z.  Though  it  be  certain  that  C/ir?y?  died  intention- 
ally tor  all,  i.  e.  defigning  the  benefits  ot  bis  falutary  pafticm 
for  them,  upon  their  perlormance  of  the  conditions  of  the  neti^ 
covenant,  ellablifiied  in  his  blood  ;  yet  is  it  alfo  true  that  he 
eventually  is  the  Savior  of  his  body,  and  died  only  for  his 
fheep  and  friends,  becaufe  they  only  do  perform  the  condi- 
tions of  the  new  covenant :  and  therefore  to  them  only  can 
this  righteous  judge  at  laft  afhgn  the  blefTmgs  promifed  in  that 
covenant. 

Section  II. — 'But  to  omit  the  farther  profecution  of  this 
general  confideration,  by  viewing  all  thele  texts  apart,  it  will 
be  eafy  to  difcern  in  them  many  circumftaijces  which  plainly 
fnew  that  they  cannot  truly  be  interpreted  in  that  reflrained 
ienfe  which  others  put  upon  them.     For, 

if.  When  St.  Paul  declares,  fzj  that  as  by  ihe  offence  of 
one y  judgment  came  upon  all  vitn  to  condemnation,  Jo  by  the 
righteoufnejs  of  one,  the  Jree  "gift  came  upon  all  men  to  jufi- 
f  cation,  it  feems  apparent  that  the  apojlle  is  comparing  the 
condemnation  which  was  procured  by  the  fin  of  Adam,  with 
the  free  gift  of  juftification  procured  by  the  fecond  Adam,  as 
to  the  extent  ot  perfons  concerned  in  both ;  for  as  by  the  one, 
faith  he,  many  died,  and  many  loere  made  fnners  ;  fo  by  the 
other,  many  were  made  righteous,  and  grace  abounded  unt9 
many :  As  by  the  one  condemnation  came  upon  all ;  fo  by  the 
Olher  jujli fie  ati  on  of  life  was  procured  tor,  and  offered  t\s  irdy- 
rxs  T«y  dydpuTruf,  to  all  men,  and  fo  God  was  in  and    through 

flit  J  Rom.  V.  8. fxj  I  Pet.  iii.  iS.— «-  f^J  Mat.  xviii,  iii  u,— r 

l^J  Kom.  V.  i8. 


Extent  of  Chrijl's  Redemption.  99 

Chriji  reconciling  the  whole  zcorld  to  hirnfelf.  Now  to  affert 
that  many  in  the  firft  claufe,  refpefling  the  fiuit  of  Adam's 
fin.'iiarnifies  truly  marty  ;  and  in  the  lecond,  refpe£iing  the 
fruit  of  Chrift's  righteoufnefs,  but  a  few  ;  tliat  all  men  in  the 
firft  claufe  is  to  be  taken  in  the  utmoft  latitude,  as  of  necefh- 
iy  it  muft  be,  all  men  whatfoever  lying  under  condemnation 
by  rcafon  of  the  fin  of  Adam  ;  but  the  lame  word  in  the  latter 
claufe  of  the  fame  vcrfe,  doth  only  fignify  all  the  elcft,  which 
arc  comparatively  but  a  few,  feems  neither  agreeable  to  rcafon, 
nor  to  the  fcope  cf  the  abojlk  ;  who  before  had  faid,  (a)  that 
all  men  had  finned,  and  fallen  Jhort  nj  the  glory  o/God^  l^exng 
jufljfied  freely  by  his  grace,  through  the  redemption  that  is  7n 
j^fus  Chrijl.  And  hence  arifeth  a  fecond  obfervation  for 
confirmation  of  the  fenfe  we  plead  for,  viz.  that  the  apoflle  is 
here  comparing  the  effe£ls  of  fin  as  to  condemnation,  with  the 
effcft  of  the  grace  ot  God  as  to  our  juftification,  or  to  our 
freedom  from  condemnation,  faying  (b)  that  as  by  ftn  the 
judgment  came  upon  all  men  to  condemnatXGn  ;  fo  by  the  right- 
eoufnefs of  one,  the  grace  of  God  came  upon  all  men  to  jujlifi- 
cation  oj  life  :  that  as  fin  reigned  unto  death,  fo  grace  might 
reign  by  juflifcation  to  eternal  life  through  Jcfus  Chrifi  our 
Lord.  Now  the  grace  of  this  comparifon  is  wholly  loft,  it 
fm  reigned  over  all  men  without  CKception  to  death  and  con- 
demnation, but  grace  reigned  only  over  a  few  to  procure  for 
them  the  means  of  juftification  to  \\{c  ihron^  Jcfus  Chrifi  ; 
but  if  the  comparifoa  be  of  things  equal  as  to  extent,  Chnfl 
Hjuft  have  died  for  the  juftification  of  aU  men. 

Sectiox  III. — <idly.  When  the  apojile  farther  adds/^r^  the 
love  of  Chrifl  confirains  us  (thus  to  perfuade  men  to  believe 
in  Chrift,  and  live  to  him)  hecaufe  we  thus  judge,  that  7/  (or 
(dj  fince)  one  died  for  all,  then  were  ail  dead  ;  the  words  ati 
were  dead,  mufl  certainly  be  taken  in  their  greateft  latitude'; 
therefore  the  ;vords  preceding,  if  or  fince  Chrifl  d:ed  for  all, 
from  which  they  are  an  inference,  ought  alfo  to  be  taken  in 
the  fame  extent.  When  he  goes  on  to  fay,  he  died  for  all, 
that  they  zuho  live  might  not  henceforth  live  to  them  fives,  but 
to  him  that  died  for  them  ;  this  fure  muft  be  the  duty  ot  all 
chriftians  in  particular  (unlefs  there  be  any  chriftians  not  o- 
bliged  to  live  to  Chrift,  but  rather  at  liberty  to  live  to  thcni- 
felves)  and  fo  that  death  whicli  is  the  motive  to  it,  muft  be  in- 
tended for  them  all.  To  fay  here  that  Chrift  died  for  fome 
only  of  all  naiions,  Jews  and  Gentiles,  is  to  exempt  all  others 

/"ijy  Rom.  iii.  23,  24- (b)   Rom.  v.    iS,  11. fr)  z  Cor.  v.  15. 

——/'rfy77'/V  Hebrew  ^^is  t ranjlated  {'mcc,]cr,  xxiii.  38.  Fzck.  xxxv. 
6.  and  the  Greek  t'^  probably  fo  Jlgnifu's  A>5ts  iv.  9,  Rom.  viii.  31.  and 
here;  for  from  afuppujition  of  tlat  iv/tnh  is  not,  no  Juch  inference  can 
ke  made. 


J  00  Mxtcnt  of  Chrljl's  Redemption, 

of  thofe  nations  from  living  to  Cht-ifl  upon  this  account ;  and 
to  fay  he  died  for  all  the  cleft,  that  they  ot  them  who  li%'e 
might  not  live  to  themfelyes,  is'  to  fuppofe  that  forne  ot  the 
cled  might  livenot  to  Chrift  but  to  themfelves ;;  which  can- 
not truly  be.inidgined  of  the  elecl  of  Goci.  Moreover  he  de- 
clares that  the  fenie  oi  this  lov.e  of  Chrillpicvciiicd  upon  them 
to  perfuade  men  to  believe  in  hitn  ;  now  t4iis  pierfuafiou  they 
ilfed  to  every  man, to  whom  they  preached,  and  therefore  they 
perluaded  all  men  to  believe  that.  Chrift  died  ior  them;  for 
fej  iv^,  faith  he,  preach  this  Ghrift  who  is  to  you,  Gentiles, 
ike  hope  gJ  glory  ;  admomJJiing  irdw^x  avOpc-j'irov,  every  man,  nnd 
teaching  every  Man  in  all  tuh/tJi'v/K,  that  zve^  nifty  prefent  every 
man  perjeti  in  Ckrijl  Jffus.  ;  See  another  falfe  interpretation 
pf  thefe  words  cbntuted,  note  .fcrii  s  Cor.  v.  15.;    - 

Section  IV. — o^dly.W'h^n  the  apoftie  faith,  ("/)  I  exhort 
f/^(fr^£'r<f  (in  purfuancc  of  the  dclignef  Chrift's  coming  to 
fave  finners,  Chap.  i.  15.}  firft,  that  fupplications  and  pray>~ 
ers  and  infer£tjji,vns,  and  givmg  of  thanks  he  madejor  all  men 
(particularly) /or  hngs  and  all  -lliat  are  in  authonty,  &c.  he 
nuift  exhort  them  not  only  to  pray  for  fome  men,  fome  kings, 
and  fome  in  authority  in  all  nations  ;  for  then  we  could  not 
know  bo^v  to  obferve  this  precept,  becaufe  we  could  not  kiiow 
what  men  bcjuiers  we  were  to  pray  Jor,  and  whatnot,  Whei'i 
then  he  adds  by,  way  o{  rt■^So^^,' for  this  is  good  and  acceptable 
in  the  fight  of  God,  zvho  roil  I  -have  all  men  to  be  faved ;  tiiis 
iesfon  why  we.  are  to  pray  tor  all  inen  in  genei'al,^  and  for  all 
rulers  iri  particular,  .muft  ei'ther  be  a  falfc  and  uhconciuairig 
ieafon,  or  muft  import  thus  much  :  He  would  have  all  men, 
and  all  rulers  to  be  faved,  whom  he  would  have  us  pray  for. 
Now  the  do£lri,rae  and  practice -of  the  whole.-  chn£i,ah  wcrid 
■attcfis  that  thify  wefe  all  me^n,  and  rulers  in  particular,  as 
iwe  learn  rro;m  the  exp'rcfs  teftimonies  of  fgj  Projper,  and  of 
Ihc -author  (hj  Vocatione  Gentium.  Moreover  that  God  wouid 
•have  all  men  to  be  faved  the  apfUe  proves, 


I 


'{e)   Col.  i.  27,  ;S. (f)   I  Tim.  ii.  i. 

(g)  Sineerifliuje  crcd;'ndiini  gitcfiie  profitendii\n  e-ft,  Deum  vrlle,  ut 
miies  homines  faivi  fiant,  liqi:l(I,ejii  Apoltolus.  ciijiis  ifra  fcnfentia  eft^ 
blicitinimfe  prarcipit,  quod  in  o'ltiliib'.is  EccIeHis  piiffiine  cuftoditiir,  ut 
Deo  pro  omnibu'G  hottiiliibus  fvi|if^li<-c'tur.  Proff.  Resf.  ad  OijeiJ.  2 
I'/ncent.  •ir'r.xGtpit  Appltpkis>  iiiinncv  i\e:i;  AriJ-^oUni?. 

'-(hj  t)i>i'ninus  vitk  fieri  obfecraiiror.;^^  et  poftalalioncs,  et  gratiarura 
'a'5llovjCS  pro  irMnrbiis  honiinibni,  pro  Rcgihus,  et  pro  his  qui  in  fiibli- 
iiiitate  funt  :  Q^nflm  legem  fupplicntiohis,  ita  onjnium  facertionim,  et 
omnium  (iJeliiuu  devotio  cor.corditcr  tenet  ut  nulla  pars  niundi  lit  in 
qua  hujyfaiodi  i^rationes  non  celcb^'jiintur  a  populis  Chriliranis.  Suppli- 
'rat  crgoAibiqUe  Ecclefia  Deo  non  >  foljun  pro  (anciis,  et  CJiriito  jam  re- 
•^'ci^e'r.^ti!;,  Tea  etiam  pro  omtiifeus  hifidelibus,  et  inimici's  crucis  Chriftij, 
'ike.  ci£  Vecxt,  Qcnt,  i.  i.  c,  4.  •     . 


Extent  of  Chrift's  Redemption,  loi. 

ift.  Becaufe  he  is  the  God  of  all,  the  common  Father  and 
Creator  of  all  men,  Ver.  4.  Eph.  iv.  6.  Now  thus  he  is  the 
God  of  all  men  In  particular,  and  fo  this  argument  mufl  fhew 
he  would  have  all  men  in  particular  to  be  faved.  And  as  the 
apojlle  argues  for  God's  readinefs  to  jullify  the  Gentiles  by 
faith,  as  freely  as  the  jfews  by  alking  (ij  Is  he  the  God  of  the. 
Jews  only  ?,  Is  he  not  alfo  of  the  Gentiles  ?  And  by  anfwer- 
ing  that  there  is,  as  to  this  710  difference  betzuixt  them;  the 
fame  God  being  rich  unto  all  that  call  upon  hi?n  ;  for  zvhofo^ 
everJJiall  call  upon  the  name  oj  the  Lord  JJiall  be  faved;  fo 
may  we  argue  in  this  cafe  by  a  like  inquiry,  /.;  he  the  God  of 
a  f mall  remnant  of  the  Jews  and  Gentiles  only?  Is  he  not  thi 
Savior  oJ  them  all  ?  Chap.  iv.  10. 

2dly.  He  would  have  all  men  to  be  faved,  faith  the  apoJllc  ; 
for  there  is  one  mediator  betwixt  God  and  man,  the  man  Chrijl 
jfos,  who  gave  himfclf  a  ranfom  for  all.  Now  if  the  argu- 
ment trom  one  God  was  defigned  to  prove  he  was  the  God  of 
all  men  in  particular,  as  hath  been  fliewed  already,  the  argu» 
ment  from  one  mediator  mufl  alfo  prove  Chrill  the  mediator 
ol  all  men  in  particular,  and  confequently  that  he  gave  him- 
felf  a  ranfom  for  ail  men  in  particular.  Hence  is  he  fo  em* 
phatically  fly  led,  the  man  Chnjl  jefiis,  to  intimate  to  us,  that 
having  taken  upon  himfelf  the  nature  common  to  us  all  to  fit 
him  tor  this  office,  he  mufl  defign  it  for  the  good  of  all  who 
were  partakers  of  tliat  nature ;  for  as  he  w?s  a  man,  he  furely 
was  endued  with  the  bell  of  human  aficftions,  univerfal  char->- 
2ty,  which  would  excite  him  to  promote  the  weltare  of  all ; 
3s  he  was  a  man,  he  was  fubjeft  to  the  common  law  of  human- 
ity ;  which  obliges  us  to  endeavor  the  common  benefit  of  men ; 
and  that  good  will  which  he  requires  us  to  bear  to  all  men  in- 
^iff'^'rently  good  and  bad,  friends  and  enemies,  he  queftionlefs 
did  bear  hitnfclf  in  the  higheft  degree,  and  to  the  utniofl  extent, 
and  therefore  doubtlcfs  m  his  fufterings  for  men,  which  are 
acknowledged  to  bo  fuihcient  for  all,  he  had  regard  to  the  good 
pfall. 

Section  Y,—^^thly,  When  the  fame  apoflle  faith,  fjj  the 
foving  grace  of  God  hath  appeared  to  all  men,  teaching  them, 
denying  ungodlmfs  and  worldly  lujls,  to  live  righteoiify,  and' 
foberly,  and  godly  in  this  prefent  world,  &c.  he  plainly  feem- 
eth  to  ftrengthen  this  aflertion ;  for  here  it  is  obfervable, 
\f;.  That  the  grace  here  mentioned,  is  the,  grace  of  God,  e- 
'.  en  ol  that  God  who  (k)  fpared  not  his  Son,  hut  freely  gave 
nun  up  for  us.  adly.  That  it  is  flyled,  ri  yjif'ts  ri  ocorripios,  jav- 
'iiig  grace  ;  as  being  apt  in  its  nature,  and  by  the  God  of  all 
grace    defigned  for  the    falvation   of  them  for   whom    it  wa^ 

(I)  Rom.  iii,  30,-- — (j)  Tit.  ii.  ii,  iz,~ — C'^J  Rom.  viii.  32. 


102  Extent  of  Chrijl's  Redemption, 

vouchfafed.  ^diy.  This  grace,  faith  the  apoftle,  hath  appear- 
ed to  all  men ;  an3  if  the  apoflles  did  in  their  preaching  ten- 
der it  to  all  without  exception,  they  either  tendered  it  to  them 
to  whom  by  God's  intention  it  did  not  belong,  and  fo  exceed- 
ed their  commifTion  ;  or  elfe  it  did  belong  to  all  men ;  and 
fince  it  only  could  belong  to  them  by  virtue  of  Chrift's  paf- 
fion,  it  follows  that  the  benefit  of  his  paffion  muft  belong  to 
all.  ^thly.  This  grace  appeared  to  all  men  to  teach  them^  de- 
iiying  all  ungodlintjs  and  worldly  lufls,  to  live  righteoujly,  fo- 
berly  and  godly  in  this  prefent  world ;  and  therefore  to  teach 
them  that  which  will  mofl  certainly  conduce  to  their  falva- 
tion,  fmce  all  who  learn  this  leffon  will  undoubtedly  be  faved, 
and  that  by  virtue  of  our  Lord's  falutary  paflion  ;  fince,  as  it 
follows,  they  may  expecl  the  blejfed  hope  and  glorious  appear- 
ance of  our  Lord  Jefus  Chrijl,  who  gave  hijnjelffor  them.  In 
a  word,  either  all  men  are  obliged  on  the  account  of  this  grace 
of  God,  and  thefe  fufferings  of  Chrifl  for  them,  to  deny  un- 
godlinefs,  &c.  and  to  live  righteoufly,  foberly  and  godly  in 
this  prefent  world;  and  then  this  grace,  and  thefe  fufferings 
mufl  be  intended  for  their  falvation  ;  or  it  muft  be  faid,  that 
there  are  fome,  yea,  the  greateft  part  of  chrijiians,  who  are 
not  on  the  account  of  this  grace  appearing  to  them,  or  of  thefe 
fufferings  obliged  to  the  performance  of  thefe  duties. 

Section  VI. — ^thly.  When  the  fame  apoftle  informs  us 
that  Chrift  was  flj  7nade  a  little  lower  than  the  angels,  for  the 
fuffering  of  death,  that  he  by  the  grace  of  God,  might  tafie 
death  Jor  every  man  ;  he  clearly  doth  exprefs  the  fame  after- 
tion  ;  for  here  is  no  reftraint  at  all,  nor  any  feeming  limita- 
tion of  that  comprehenfive  phrafe,  he  tajled  death  ■arsp  Travroj-, 
for  every  man,  diftributively  taken  (for  diBum  de  omni,  fay 
the  logicians,  diftributes  the  fubjeft.)  But  there  is  fomething 
w^hich  doth  feem  to  ftrengthen  the  general  intendment  of  the 
phrafe ;  for  this  is  faid  to  magnify  the  grace  of  God  in  fend- 
ing his  fon  to  die  for  man  :  Now  fure  the  grace  of  God  will  be 
more  magnified  by  this  general  extent  of  our  Savior's  death, 
than  by  contracting  the  intendment  of  it  to  a  few ;  for  if  the 
grace  of  God  be  great  in  fending  his  fon  to  die  for  a  few  chof- 
en  perfons,  it  muft  be  greater  in  fending  him  to  die  for  many, 
and  greater  ftill  in  giving  him  up  to  die  for  us  all ;  and  this 
would  be  more  fenfibly  perceived  by  all  men,  were  it  their  own 
Ciife  ;  for  were  they  in  the  number  of  condemned  rebels  by 
their  Prince,  who  only  fliould  afford  an  aft  of  grace  and  in- 
demnity to  others,  but  leave  them  under  condemnation,  they 
would  affurcdly  conceive  his  grace  and  favor  would  be  greater, 
were  it  extended  to  ihem  alfo,  and  would  not  think  his  grace 

r/;Hpb.ii.9. 


Extent  of  Chrijl*s  Redemption,  195 

was  magnified  the  more  for  being  fo  difcriminating,  as  to  ex- 
elude  them  from  any  fhare  or  portion  in  it. 

Section  VII. —  6ihly.  The  apoftle  St.  Peier  faith,  fin  J 
God  is  longfuffering  to  ufward,  not  being  willing  that  any 
JJiould  penjhf  but  that  all  Jhould  come  to  repentance  ;  jxri  (?». 
Xo/joEvof  rhas  dTToXiaQxi,  d'k'ka.  itdvra.s  c\s  /y-sravojav  -/^Jipriisxi. 
Now  Ti'vsr  thus  oppofed  to  'nhns  is  a  diflributive  of  all,  and 
therefore  fignifies  God  is  not  willing  that  any  one  of  the  whole 
rank  of  men  fhould  perifli.  Moreover,  when  it  is  faid,  God 
would  have  all  men  come  to  repentance,  it  is  certain  that  this 
will  refers  to  all  to  whom  the  preaching  of  thegofpel  isvouch- 
fafcd,  yea  to  all  whom  in  the  times  oj  ignorance,  God  winked 
at ;  for  fo  the  fcripture  fpeaketh,  faying,  fnj  the  ti?nes  of  ig- 
norance God  winked  at,  butj  now  he  commandeth  all  men  every 
where  to  repent.  When  therefore  it  is  faid,  he  is  not  willing 
any  one  fhould  perilh,  but  come  to  repentance,  he  mufl  be 
fuppofed  at  leaft  to  mean,  he  would  have  no  man  perifh 
to  whom  the  gofpel  is  vouchfafed.  To  fay  with  EJlius,  by- 
way of  anfwer  to  this  argument, 

Argument  i.  ''God  would  have  none  to  perifli,  becaufe 
he  gives  toallfomegeneral  means  of  converfion  to  God,  though 
they  be  not  fufficient  to  that  end  without  thofe  fpecial  aids  he 
will  not  give  them ;"  is  to  delude  us  with  vain  words. 

Reply.  For  it  is  felievident,  that  he  who  wills  not  the  means 
necelfary  to  bring  them  to  repentance,  wills  not  that  they 
fhould  come  to  repentance ;  and  that  he  xvho  determines  to 
withhold  the  means,  which  being  withheld,  they  mull  perifli, 
wills  they  fhould  perifh. 

Argument  2.  When  he  faith  thefe  general  words  are  to  be 
reflrained  to  the  eleft,  and  only  fignify  God  would  not  that 
any  of  them  fhould  perifh,  becaufe  the  apojlk  in  his  firfl  ,epif- 
tle  writes  to  the  elect. 

Reply  \.  I  anfwer  \fl.  That  the  apoflle  by  the  eleil  doth 
jiot  here  mean  n\en  abfolutely  defigned  for  eternal  happinefs, 
but  only  men  profelTing  chriflianity,  or  fuch  as  were  vifible 
members  of  the  church  of  Chrift,  as  will  be  evident  from  thefe 
confiderations ;  \ft,  That  he  calls  upon  them  to  fo)  make  their 
calling  and  eleBion  Jure,  that  they  may  not  fall  (from  it ;}  for 
faith  he,  if  ye  do  thefe  things  ye  Jhall  never  fall ;  plainly  de- 
claring that  the  making  their  eledion  fure  depended  on  their 
(p J  adding  to  their  faith,  virtue,  knoxol edge,  temperence,  pa^ 
ttence,  brotherly  kindnefs,  charity  ;  and  fo  was  only  a  condi- 
tional ele6lion  upon  their  perfeverance  in  a  life  of  holinefs. 
2dly,  He  exhorts  them  to  (qj  be  fober  and  vrgil&nt,  becaufe 

fm)  I  Pet.   iii.g. fn)  A£ls  xvli.  30, (0)  i  Pet,  i.  30. (P) 

— ~-^  Ver.  5.  6,  7. (qJ  i  Pet.  Y.  8, 


Ib4  Exient  of  Chrijl's  Redemptianl 

their  adverfary  the  devil  goes  about  feeking  whom  he  may  de- 
vour :  and  to  (r)  beware  lejl  being  led  aioay  by  the  error  oj 
the  wicked  they  Jliould  fall  from  their  ozun  Jleadjaflnefs  ;  where- 
as it  cannot  be  fuppofed  of  perfons  thus  abfoluiely  eleQed  to 
falvation,  that  they  ilaould  be  devoured  by  Satan,  or  fall  froni 
their  fteadfaftnefs.  Yea,  ^dly.  He  not  only  fpeaks  of  fome 
of  them  who  had  (f) Jorjaken  the  right  zoay,  and  turned  with 
the  dog  to  his  vomit ;  butalfo  prophefies,  that  thoje  falfe  teachers 
who  brought  in  damnable  doSlrines,  even  denying  the  Lord 
that  bought  them,  Jtiould  make  merchandize  of  Jome  of  them^ 
■which  they  could  never  do  of  perfons  abfolutely  elefcled  to 
falvation.  /^thly.  The  apojlle  affirmeth  the  fame  thing  of  the 
whole  church  of  Babylon,  faying,  (t)  the  church  which  is  at 
Babylon  tryvExXaxT'/i,  eltEied  together  with  you,  faluteth  you* 
Now  that  all  the  inembers,  either  of  the  eaftern  or  the  weflern 
Babylon,  were  chofen  out  of  the  world  to  the  profcfhon  of 
chrijliamty ,  he  who  was  with  them  could  not  be  ignorant ; 
but  that  they  all  were  abfolutely  elefted  to  falvation,  was 
more  than  he  could  know,  and  therefore  more  than  he  would 
fay. 

Reply  2. — idly.  Though  both  this  and  the  former  epiflle 
were  written  to  them  who  were  eleEled  through  fancliji cation 
to  obedience,  and  to  them  who  had  obtained  precious  faith,  and 
fo  to  them  who  were  already  come  unto  repentance ;  thcfe 
words  cannot  refpeft  the  fame  perfons,  becaufe  they  fpeak  of 
perfons  to  whom  God  exercifed  longfuffering,  that  they  might 
come  to  repentance,  and  might  not  penfJi  under  their  prefent 
want  of  it ;  and  fo  they  are  direfted  to  the  unconverted  Jews, 
to  whom  St.  Paul  fpeaks  thus,  {uj  defpifefi  thou  the  riches  of 
the  goodnefs,  patience  and  longfuffering  oj  God,  not  knowing 
that  the  goodnefs  of  God  leadeth  thee  to  repentance  ?  And  to 
whom  this  apofilt  fpeaketh,  Ver.  15.  faying,  count  the  longfuf^ 
fering  of  aur  Lord  falvation.  Now  fure,  it  is  not  reafonabie 
to  conceive  thofe  Jeius,  who  lay  then  under  a  fpirit  oi  flum* 
ber,  were  abfolutely  chofen  to  falvation. 

(r)  2  Pet.  iii.  17. (fj  2  Pet,  ii.  3,  15,  22. ft  J  i  Pet.  v.  13.^ — 

XvJ  Rom.  ii.  4. 


'Xxtent  of  Chrijl's  Redemption*  205 


CHAPTER     IL 


Section    I— A  SECOND  general  argument   for  this 
extent  of  our  Lord's  falutary  paffion,  arifes  from  thofe  fcrip-* 
tures  which  reprefent  him  as  the  Savior   of  die  whole  world  j 
as  when  the  Baptifi    ftyles  him,  (a)  the    Lamb   of  God   that 
iaketh  away  the  Jins  of  the  zoorld  ;  when  the  Samaritans  fay, 
fbj   we  have  heard,  and  know   this  is  the  Chrifl,  the  Savior  of 
the  world  ;   when  he   himfelf  faith,  fcj  he  is  the  bread  cf  God 
which  came  down  from  heaven,  and  giveth  life  to  the  world  ; 
and  that  this  bread  is  las  flefh  which  he  will  give  for  the  life 
of  the  world  ;  when  St     John  faith,  fdj  we  have  feen  and  do 
teflijy,  that  God  hath  fent  his  fan  to  be  the  Savior  of  the  world. 
If  all  thefe  general  expreflions  feem   not  fo  fully  to   confirm 
this    truth,  it  is  done  beyond  exception  by    thofe  texts  which 
fay,  (e)  fo  God  loved  the  world,  that  he  fent  his  only  bcffottcn 
fon  into  the  world,  that  whofoever   believeth  in  hiin  might  not 
perijk,  but  have  everla/ling  life  :  for  God  fent  not  his  fon  int(P 
the  zuorld  to    condemn  the  zoorld,  but  that  the  world  by  him 
might  be  faved  i  and   introduce   Chrift  making  this   declara- 
tion, (f)  I  came  not  to  condem.n  the  zcorld,  but  that    I  might 
fave  the  zoorld  ;  and  by  the  apoftle  Paul,  faying,  (g)  God  was 
in  Chrifl  reconciling  the   world  unto  himfelf,  not  imputing  to 
them  their  fins  :  And  laflly,  by  St.  John,  laying  to  believers, 
of  this  advocate  with  the  father  Jfus    Chrifl   the   righteous, 
that  (h)  he  is  the  propitiation  not  only  for  our  fins,   but  for 
the  fins  of  the  whole  world.     Now  in  the  general  obferve, 

\fl.  That  all  thefe  places,  fave  one,  are  cited  from  the 
writings  of  St.  John,  and  fo  the  fenfe  which  the  world  bear- 
eth  in  St.  John's  gofpel  and  epiflles,  niufl  be  efteemed  in  rea- 
fon  the  proper  import  of  the  word.  Now  this  term  occurs 
almoft  a  hundred  times  in  St.  Johns  writings,  twice  fignify- 
ing  the  multitude,  and  frequently  tlie  habitable  world,  in 
which  laft  fenfe  it  is  certain  that  Chnlt  died  not  for  it;  but 
jnollly  the  men  of  the  world,  and  then  it  fignifies, 

1.  That  world  which  knew  not  Chrifl,  John  i.  lO.  and 
would  not  know  his  fervants.  1  John  iii.  1. 

[«)  John  i.  ig  . — ^(b)  John  iv.  42. (c)  Chap.  vi.  3:5.  51. — -(d) 

»  Joha  iv.    14. (e)  John  iii.  i6,  17. (f)  Chap.    xii.  47.— -/"l^  a> 

Csr.  V.  jg, (h)  \]Q\i\\\\.z. 

o 


ij6§  £xleni  (f  (ffmjl*5  kedempUmt: 

2.  That  world  which  hated  the  apojlles,  John  xv.  18,  19. 
and  would  afRlQ  them,  John  xvi.  33.  xvii.  14.  and  good  men. 
1  John  iii.  13.  .       , 

3.  That  world  of  which  the  wicked  Jezus  were  a  part,  Ch, 
viii.  23.  1  John  iv.  5.  of  which  Satan  was  the  Prince,  Ch. 
xii.  Qi.  xiv.  30.  xvi.  11.  which  was  to  be  judged  and  con- 
vinced by  the  Holy  Ghojl,  John  xii.  31.  xvi.  8.  and  of  which 
Chri/i  and  his  apojiks  were  no  part.  Ch.  viii.  23.  xv.  19.  xvii* 
i6.  that  world  which  lies  in'wichedntfs,  1  John  v.  19.  and 
which  cannot  receive  the  fpirit,  Ch.  xiv.  17.     And  yet, 

■_  4.  That  world  of  which  Chrijl  was  the  light,  Ch.  iii.  19. 
ix^  5.  xii.  46.  and  which  he  prayed  might  believe  ihoit  opqf~ 
tUs  he  vvas  fen^dlng  to  them,  and  might  know  him  to  be  the 
Prophet  and  'MeJJiah  fent  by  God,  Ch.  xvii.  21,  23.  Noiw 
when  the  world  is  fo  conilantly  ufed  in  the  ill  fenfe,  in  all 
thofe  other  places  where  it  fignifies  the  men  of  the  world, 
can  it  be  reafonably  thought,  that  in  all  thefe  places  it  fhould 
fjgriify  the  eie&,  that  is,  men  that  are  not  of  the' world,  but 
called  out  of  it  ;  that  when  elfewhere  it  fignifies  fo  oft  the 
fervarits  of  5<ij'^fl>z,  the  enemies  of  Chrijl  ■At\A  chrijlians,  the 
wicked  of  the  world,  and  men  uncapable  of  receiving  tli'e 
fpirit,  it  Ihould  in  all  the  places  mentioned  in  this  argument 
fignify  the  fervants  of  C///?/?,  the  true  lo^>crs  of  Chrijl  zvi^ 
chrijlians,  and  thofe  in  whom  the  Jpirit  dwells  ?  Seeing 
then  the  whole  world  is  divided  into  good  and  bad  men,  arid 
it  is  on  all  hanc^s  granted,  that  Chrijl  died  for  good  men,  and 
here  fo  often  faid  that  he  died  alfo  for  that  world  which 
ftands  in  oppofitlort  to  them  ;  is  it  riot  reafonable  to  conclude 
■hence,  that  he  died  both  for  the  evil  and  the  good  ? 

Obj.  But  doth  not  Chrijl  fay,-  (x)  1  pray  not  for  iheworl-d^ 
hut  for  them  that  thou  hajl  given  vie  out  of  the  xdorld ;  ated 
would  he  die  fbr  them,  for  whom  he  would  not  pray  ? 

Anfo.  This  fobjeftion  is  contrary  both  to  realon  and  the 
holy  J'criptufe  s  To  feafort,  for  can  it  rationally  be  imagined, 
that  he  who  was  perfe6l  in  charity,  fhould  be  wanting  in  this 
higheil  aft  of  charity  ?  That  the  beloved  fon  of  God  fhould 
charge  this  on  us  as  our  duty  to  pray  for  our  enemies,  that 
we  may  be  the  Jons  oj  our  heavenly  father,  and  he  himfelf 
negleft  to  do  it  ?  Moreover,  how  often  doth  he  fay  of  the 
Jews,  yie  are  cj  the  worlds  and  of  his  apcflles  chofen  out  of 
them,  that  they  were  chofen  <?^//  of  the  world  ?  And  yet  he 
faith  to  thenij  i\  tXvcosy  (k)  how  do  I  wiJJi  that  thou  hadjl 
known  in  this  thy  day,  the  things  winch  do  belong  to  thy  peace! 
And  hanging  on  the  crofs  he  laid  (I J  Father  Jo r give  ihem^ 
they  know  not  -what  they  do.     Thus  did  he   make    intercejjion 

■    (i)  John  :tvii.  g, fk)  Luke  xix,  42.- flj  Luke  xxii.  34. 


fcr  ike  ir.ci,nJgfcJforSi  ICa.  Hli.  \'i.  Now  this  |)rayer  and  in- 
terceflioti  for  them  implies  the  pofEbility  of  their  receiving 
forglvenefs,  and  fuch  a  pofTibility  doth  prefuppofe  in  Goda 
difpo{}tion  to  grant  it,  andconfequently  a~fatI'sta£iion  provi4- 
ed  ;  fueh  as  Gpd  will  accept,  and  fuch  as  will  avail  to  their 
benefit,  provided  they  do  their  parts  towards  the  obtain mcnt 
9jEit,  '■  "   ,"''7'  '^V"' 

%^dly.  Our  Lord  fays  not  this  abfolutely,  but  only  iiircfpeift 
to  that  v^ry  prayer  he  was  then  offering  up  {or\iis.  (xpojlles, 
Ver.  12.  in  which  he  was  afking  thofe  things  which  could  a- 
gree  to  them  alone,  or  to  thofe  v/ho  were  given  him  out  of  the 
world,  viz.  that  they  might  be  confecrated  to  tl^eir  apojlohcal 
function  by  that  fpirit  which  the  world  could  not  receive, 
that  their  joy  from  his  prefcnce  with  them  flight  be  lull ;  nor 
is  there  any  thing  in  this  whole  prayer  which  is  not  proper  to 
believers  only,  z".  e.  to  perfons  called  out  of  the  world.     And; 

f,y/y.  This  very  prayer  for  them,  and  other  apcftolical 
preachers  of  the  v/ord,  was  made  for  the  falze  of  the  world, 
and  with  refpefl  to  their  faving  faith,  i.e.  that  the  zvcrld 
riugh^t  bdiexje  and  know  that  the  falhtr  had  Jcnt  him.,  Ver,  sg. 
i.'o  that  Chr.'ijl  prayed  for  his  aboJlUs  fqr  this  very  end,  that 
^he  world  ky  their  VKa.n.s  migiit  believe,  and  |!elicying  might 
have  life  through  his  name  :  It  is  therefore  plain  he  made 
this  very  prayer,  in  which  he  faith,  I  pray  riot  [or  the  zcorld^^ 
out  of  thi)t  afle6^ion  to  the  world,  and  v/ith  defign  that  the 
preaching  of  the  apojiles  to  tlieiii  ntight  be  more  effectual  for 
their  converfion  and  falvation. 

Section  'II. — A  fecond  general  confideration,  fiiewlng 
the  abfurdity  of  reftraining  this  word  to  the  elett,  is  this  ; 
that  if  the  world  in  all  thefe  places,  were  to  be  reflrained  to 
fome  few  people,  fome  little  remnant  of  the  world  alone,  it 
might  with  greater  truth  and  reafon  have  been  faid,  that  God 
Jo  Hated,  or  cajl  off  the  world,  that  he  fent  not  lAs  Jon  to  fave 
the  world,  but  to  condevin  ii  ;  for  if  thofe  he  intended  to  fave 
by  fending  his  fon,  be  but  4  little  remnant  in  comparifon  of 
thofe  to  whom  he  intended  no  fuch  bene&t  by  his  Ion's  ad- 
vent, the  re£(foii  for  alfcrting  that  he  was  Tent  into  the  world 
to  ^ve  it,  is  very  little,  when  compared  to  the  reafon  to  affert 
he  was  not  fent  into  the  world  for  fuch  an  end.  It  hie  com- 
ing into  the  wprld  with  light,  and  with  ^  tender  of  lalyatioa 
to  them,  is  the  condemnation  of  the  unbelieving  and  the 
wicked  world,  and  Go4  intended  abfolutely  to  with- 
hold that  grace  which  CQiild  alone  enable  the  greatell  part  of 
the  world  to  embrace  that  tender,  or  walk  according  to  tiiat 
light,  it  feems  more  reafonable  to  fay,  God  fent  not  his  ion 
into  the  worI4  to   f^y<?   it.  hut  that  the    world  through  hirn, 


io8  Extent  of  Chrijl' s  Redemption, 

might  be  condemned.      To  proceed  to  the  particular  confider- 
ation  of  the  places  cited  : 

Section  III. — i/?.  V^^hcn  onr  Savior  h'nh,  ihd^x  (vij  as 
Mofes  lijttd  up  the  ftrpent  ?«  the  wilder nffs,  Jo  vniji  the  Jon 
cj  man  he  lijttd  up,  (upon  the  crols)  that  xvliojoevn  belitveth 
tn  him  JJiould  -not  ptrijli  hut  have  everi&jlrii^  hje  ;  doth  not 
the  fimilituGe  feem  plainly  to  require,  that  as  the  brazen  fer' 
pent  in  the  wildernefs  was  lifted-up  to  prefeive  ali  the  Jezvs 
itung  with  ferpents  from  perifhing,  fo  was  Chrijl  iihed 
up  to  preferve  all  men  by  looking  up  to  bin),  lifted  up  upon 
the  crofs,  from  perifliing  by  the  ffing  of  the  Old  Serpent  f 
Efpecially  when  he  goes  on  to  fay,  by  way  of  reafon,  (nj 
for  God  fo  loved  the  world  that  he  gave  (up)  his  only 
begotten  Jon  (to  the  death}  that  whofoever  helieveth  in  him 
Jliould  not  perij]i,  but  have  everlafhvg  lije  :  For  God  Jtnt  not 
his  Jon  into  the  world  to  condemn  the  worlds  but  that  the  world 
through  him  might  be  Javed.     For  let  it  be  cbfcrved, 

1.  That  of  this  world  fo  beloved  of  God,  fome  would  not 
Relieve,  and  therefore  would  perifh,  is  here  fuppofed  in  our 
Savior's  words,  which  yet  cannot  be  fuppofed  of  the  world 
of  the  ele6t ;  he  therefore  could  not  mean,  that  he  was  lent 
into  the  world  that  whofoever  ot  his  ele6t  would  believe  in 
him  fhould  not  perifli.  Moreover,  the  world  which  Chnjl 
was  fent  to  fave  is,  in  the  following  words,  divided  into  be- 
lievers and  unbelievers  ;  for  thus  they  run,  he  (ol  this  world) 
Zi^ho  helieveth  in  him  is  not  condemned,  hut  he  that  helieveth 
tiot  is  condemned  already  ;  which  mull  be  iaile  it  you  reftrain 
this  world  to  fuch  ele^t  as  cannot  perilh,  but  will  alTuredly  be- 
lieve to  life  eternal. 

2dly.  '1  hat  the  condemnation  which  will  be  pronounced 
upon  the  unbeliever  will  be  on  this  account,  bccanjche  heliev^ 
ed  not  171  the  name  oj  the  Jon  oj  God  ;  i.  e.  did  not  embrace 
him  as  a  Savior  who  died  ior  him  ;  whereas  if  God  the 
Father  fent  not  his  fon  to  die  tor  him,  if  ChnJl  was  not  de- 
figned  as  a  Savior  to  any  that  eventually  believe  not,  they 
cannot  be  obliged  to  believe  he  was  their  Savior,  or  died  for 
them,  unlefs  they  be  obliged  to  believe  a  lie  ;  nor  can  they 
be  condemned,  for  not  applying  that  death  to  them  -which 
never  was  intended  for  them. 

^dly.  Thefe  words  beginning  thus,  God  Jo  loved  the  world, 
Sec.  were  certainly  intended  as  a  declaration  of  God's  great 
fove  to  the  world.  Kov/  this  interpretation  of  the  world, 
which  we  bere  plead  for,  magnifies  the  love  of  God  incom^ 
parably  more  than  that  which  doth   rellrain  ks  meaning  only 

(mj  John  iii.  141  15.^ —  fnJYex,  16,  17. 


Extent  of  Chrijl' s  Redemption,  109 

to  the  eleft  of  God  ;  for  they  allow  only  a  very  narrow 
fphere  for  this  fo  noble,  aftive  and  diifufive  principle  of  the 
love  oi  God,  in  comparifon  of  them  who  do  extend  his  kind 
intentions  to  all  to  whom  the  gofpel  is  vouchfafed. 

2.  This  alfo  clearly  follows  from  thefe  words  ot  Chrijl^ 
(0)  If  any  man  hear  my  words^  and  believe  not,  I  judge,  (i.  e. 
condemn)  him  not  ;  for  I  came  not  to  condemn  the  world,  but 
to  fave  the  world.  Whence  1  argue  thus,  the  world  which 
Chrijl  came  to  fave,  he  came  not  to  condemn,  as  the  aniithejis 
plainly  fhews  :  But  the  world,  which  he  came  not  to  condemn, 
is  the  unbelieving  world  ;  ^rgo,  the  world  he  came  to  fave,  is 
the  fame  world. 

Section  IV. — 3^/)'.  When  the  beloved  difciple  faith, 
for  the  comfort  of  new  converts,  and  therefore  weak,  in  grace, 
fpj  If  we  Jin  zve  have  an  advocate  with  the  Father,  J^fus 
Chrijl  the  righteous,  and  he  is  the  propitiation  for  our  fins, 
and  not  for  ours  only,  but  for  the  fins  oj  the  whole  world  ; 
thefe  words  will  not  admit  ot  the  reRrained  fenfes  which  oth- 
ers put  upOH  them  ;   for  when  he  faith,  he  is  the  propitiation 

for  our  fins,  fure  he  intends  this  comfort  to  them  all  to 
whom  he  fpeaks,  and  not  only  that  Chrijl  was  the  advocate, 
and  the  propitiation  for  the  fins-  of  fome  of  them  only ; 
for  this  would  have  left  them  all  under  perplexities  and 
doubts  whether  this  advocate  and  this  propitiation  did  be- 
long to  them,  but  would  have  comforted  none  of  them  : 
When  therefore  he  adds,  he  is  the  propitiation  not  for  the 
fins  of  all  us  only,  but  for  the  fins  of  the  whole  world  ;  he, 
in  like  manner,  muft  extend  the  phrafe  to  all  men  in  the 
world.     Again,  when  he  faith,   he  is  the  propitiation  for  our 

fins,  he  doth  not  mean  that  he  is  fo  fufliciently  only  but  not 
intentionally  ;  for  wliat  comfort  jyould  it  afford  them,  that 
Chrijl' s  death  was  fufhcient  to  procure  the  pardon  of  their 
fins,  had  God  defigned  it  for  that  end,  unlcfs  they  alfo  knew 
that  he  intended  it  for  the  procuring  their  propitiation  ? — 
When  therefore  he  proceeds  to  {Ay,and  not  for  ours  only,  but 

for  the  fins  of  the  xohole  world,  he  mud  mean  alfo  that  he  was 
the  piopitiation  for  the  fins  of  the  whole  world,  not  only  fuf- 
fioiently,  but  in  his  gracious  intention  alfo.  Moreover,  were 
this  all  that  was  intended  by  this  phrafe,  it  is  as  true,  and 
might  as  properly  have  been  faid  of  fallen  angels,  and  the 
whole  hoft  of  devils,  that  Chrijl  is  the  propitiation  tor  their 
fins,  as  for  the  fins  of  thole  who  are  not  eletted,  feeing  had 
God  defigned  it  for  that  end,  Chrifl's  death,  by  reafon  of  its 
intrinfic  value,  might  have  been  fufhcient  to  procure  atone- 
ment for  the  fins  of  fallen  angels, 

^?>  John  xii.  47. (f)  I  John  ii.  3. 


$tO  Mf^te^of  Chrlfi* s  Redemption] 

Norisit  lefs  abfufd  to  fay  tjie  import  of  tljefje. words  is  thiisi 
he  died  for,  or  he  is  the  propitia|:ion  UiV  tli^  fin&  of,  tihe.  eli^Q 
of  the: whole  world.     For,. 

xjl.  1  have  already  file  wed  that  in  ihs  fer  I  pi  ure,  ar^l  ijx^re 
eXpecially  in  the  writings  of  St.  John,  the  world,  or  the 
whoile  world,  doth  never  fignify  the  ele£l  only  in  oppofuion 
ft*  the  wicked  of  the  world,  but  ftill  the  w.icked  of  the  world, 
iaoppofition  to  the  faithful  chrijlian. 

Q.dly:  Would  it  not  be  ftiyange,  and  alien  from  the  mind  of 
Jcripture.,  to  fay  the  whole  w^rld,  is  elpfted  to  falvation  ?—< 
The  whole  world  ftia.U  be  juftifted  by  iAXihivi  Chnji,  and  truly 
fanftified  by  his  fpirit  ;  the  fpirit  oi  God  dwells  in  the  whole 
lararfd,  and  tlie  whole  world  fhall  be  vaifed  by  Chrijl  to  eter- 
xial  bappingfs  ?  And  yet  all  this  is  certainly  true  of  the  whole 
world  of  tire  eled  :  Why  therefore  is  it  not  equally  affirmed 
oi  the  whole  world,  if  they  be  words  of  equaj  latitude  and 
iruth  ? 

Section  V.-rrAnd  having  fo  fully  evidenced  that  the 
Xforld  in  thefe  three  places  fignifics  not  only  theele£l,  but  the 
whole  world,  we  are  fufficiently  afTured  that  the  fan^e  word 
in  the  fame  EvangcUJl  bears  the  f4me  fenfe  in  all  the  other 
places  mentioned,  v.  g. 

When  the  Bapii^  hhh  (q)  behold  ike  lamb  of  God  who 
takctk  aioay  tht  fins  of  the  world ;  doth  he  not  fpeak  this  in 
aliufion  to  the  lambs  daily  offered  up  for  the  fms  of  the  whole 
Jszofli  nation,  and  therefore  intimate  that  as  they  were  offered 
up  to  expiate  the  fms  of  the  w'hole  nfition,  fo  was  this  lamb  of 
God  offered  to  expiate  the  fms  of  the  whole  world  in  gen- 
eral ? 

When  Chrft  faith,  (rj  he  is  that  bread  zvhich  canit  dozvti 
from  heaven  to  give  life  ufito  the  zvorld,  and  then  tells  the  un» 
believing  Jews,  who  w^re  of  the  world,  and  fo  continued,  juy 
father  giveth  you  this  bread  frota  heaven  ;  and  that  this  w^s 
the  work  God  required  of  them  to  bdieve  in  him  :  is  it  not  ev- 
ident that  thefe  unbelievers,  thefe  men  of  the  world,  in  oppofi- 
tion  to  the  eleft  out  of  the  world,  mult  alfo  be  the  men  whpm 
he  came  down  from  heaven  to  give  life  unto  ?  Or  could  he 
reafonably  fay  to  them  for  whofe  falvation  he  was  never  fent, 
(f)  thefe  things  I  fay  unto  you  that  ye  might  be  faved  ;  ox 
complain  thus  of  them  to  whom  he  n;ver  was  defigncd  to 
give  life,  ye  will  not  come  unto  me  thcit  ye  might  hav£  life  ?— 
When  he  adds,  Ver.  51.  'J his  bread  is  my  fkfi  which  I  will 
give  for  the  life  of  the-  world  ;  and  then  faith  to  the  fame 
Jews,  if  ye  eat  not  my  f  eft,  i.  e.  believe  not  in  me  crucified, 
you  have  no  life  in  you  ;  mufl  it  not  be  their  duty  to  believe 

C^J  Johni.  29 ft- J  John  vi,  32'^-^  f/J  John  v.  34,  40, 


ialiimtliat  they  ftiight  live  ?  And  could  they  do  tlib  ff 'ha 
died  not  for  them  ?  - 

In  a  word  ;  to  be  the  C/iriJl,  and  to  be  the  Savior  oi'tht 
world,  are  in  two  of  thefe  places  fet  by  way  of  appofitionto 
fiffnlfy  they  as  words  of  the  fame  latitude;  as  when  the 
Samaritcins  fay  we  knozu  this  is  truly-,  h  ffcorrip  t«  xo^ju-h  6  X.pt- 
^os,  thai  Chrifl  who  is  the  Savior  of  the  world  ;  and  the  ^p  of. 
tie,  (t)  we  have  fee n  and  do  tefify  that  God  hdtk  fetit  tov  t'iov 
tswrrrpx  TH-no'yiJ.H,  his  fhn,i.e.  the  Savior  of  the  world.  Now 
Would  the  apOjUe  have  given  this  defcription  of  the  6'A>-?)?,'?7;)' 
fon  of  Gad,  had  he  believed  that  he  xvas  not  defigned  to  be  fire 
Savior  of  the  world,  but  only  of  thofe  elefl:  whom,  faith  he, 
(u)  the  world  hateth  ;  bccaufe  they  are  not  of  the  zoorld'f  Did 
he  not  come  to  feek  and  fdve  that  which  was  lofl,?i&  all  wen 
\vere  ?  And  to  fave  /inner  s,  which  is  the  condition  of  all  men? 
Thefe  places  therefore,  though  they  be  indefinite  in  words, 
are  yet  equivalent  to  univerfais  ;  for  wherefore  caine  he  to 
fave  that  which  was  loft,  but  becaufe  it  was  loft  ?  or  to  fave 
Tinners,  but  becaufe  they  were  Tinners  ?  And  if  that  be  the 
rcafbn,  hc^muft  come  to  fave  all  fmners,  all  that  wereJoft; 
the  reafon  being  equal  as  to  all  that  are  fo. 

Section  VI.— Moreover,  when  the apofile  {aiih,{'vJGcfd 
was  in  Chri[l  reconciling  the  xvorld  unto  hivfelf,  7iot  imputirtg 
'to  them  their  fns  ;    the  import  of  thefe  words  is  plainly  this, 
^e  Was  offering  through  Chrift  a  reconciliation  to  the  world, 
and  promifmg    to  them  who  would  believe  in  him  an  abfolu- 
tion  from  their  paft  offences.     This  is   evident,   \fl.  Becaufe 
he  was  doing  this    not  by  himfelf   immediately,    but  only  by 
the  miniftry  of  his  apojlles  ;  for  ib  the  words  run.     He  hath 
given  us  the  jniniflry   of  reconciliation,  viz.  that  God  zvas  in 
Chnji  reconciling  the  World  to  hi?nfelf,  not  imputing  to   them 
their  trefpaffes,  xal  Se/xevo?  Iv  vi^xXv,  and  placing  in  (or  commit- 
ting to)  us  the  word  of  reconciliation.     Now  did  they  make  a 
declaration  to   the  impenitent,'  unbelieving  world,   that  God 
was    a61ually  Kconciled  to  them,   and  had  forgiven  their  in- 
iquities :  No,  they  exhorted  them  (w)   to  repent  and  be  bap' 
tifed,  in  the  name  of  the  Lord  jfefus,  Jor  the  remifjion  of  fins  ,• 
(x)  to  repent  and  be  converted  that  their  fins  might  be  blotted 
out  :  (y }  to  believe  in  Chrifl  that  they  might  be  jtflified^  i.  e. 
abfolved  from  the  guilt  of  fin  ;  fz)  to  repent  and  turn  to^ the 
■Lord  that  they  might  receive  remifjion  of  fns,     2  a'/y,  Becaufe 
they  in  purfuance  of  this   commillion   entreated  all  to  whom 
they  preached  to  be  reconciled  to  God  ;   which  being  only  to 
be  done  through  faith  in  Chnfl,  they  muft  entreat  them  to  bc- 

(t)  r  John  iv.  14, fu)  i  John  iii.  '!■%•'•''— ('V )  i  Cor.  v.  19.— ~ 

C'lu)  Ads  H.  38. (^nj  Afti  iu.  19. b)  Aas  xiii.  ,38, 39. C^) 

Actsxxvi,  ig,  20, 


f  1 1  'Extent  of  Chrift's  Redemption* 

lieve  in  him  that  they  might  be  juftified,  i.  e.  obtain  reconcit-^ 
iation  through  his  blood  (hed  for  the  remiflion  of  fins  ;  and 
this  the  apojlk's  reafon  fhews,  viz.  fajwe pray  you  be  you  reC" 
onciUd  to  God,  vnp  XP^'S,  by  Chrijl  ;  for  he  hath  made  him 
(a  facrifice  for)  fin  for  us  that  we  might  be  made  the  righteouj- 
■jiefs  of  God  (i.  e.  might  by  God  be  accounted  righteous 
throuo-h  faith)  in  him.  This  being  fo,  they  who  were  fent  to 
(b J  preach  the  go/pel  to  every  human  creature^  and  in  purfu- 
ance  of  this  commiffion  (cj  warned  every  man,  and  taught 
every  man,  in  all  wifdom,  that  they  might  prejait  every  man 
ferjecl  in  Chrijl  Jejus,  praying  all  men  to  be  reconciled  to 
God  through  ^'/zr?/^  becaufehe  had  made  Chrift  a  facrifice  for 
their  fins,  ^c  they,  1  fay,  who  preached  thus,  and  yet  did  not 
exceed  their  commifiTion,  muft  believe  that  God  was  ready  to 
be  reconciled  to  every  man  through  Chrifl  ;  and  thereiore 
that  his  facrifice  was  offered  to  procure  reconciliation  for  all 
mankind.  As  therefore  Chrif  is  ftyled  the  lamb  of  God  that 
taheth  away  the  fins  of  the  world,  and  faid  to  be  the  propitia- 
tion for  the  fins  of  the  lohole  world,  not  by  a61ually  removing 
the  guilt  of  all  men,  or  rendering  God  aftually  reconciled  to 
them,  but  by  dying  to  procure  thefe  bleflings  for  all  that 
would  believe  in  him  ;  fo  God  is  faid  to  be  in  Chrifl  recon- 
ciling the  world  to  himftlf.  Sec.  not  becaufe  he  aftually  did 
fo,  but  becaufe  by  thefe  ambaffadors  he  offered  reconciliation 
and  remiflTion  of  fins  through  faith  in  Chrift  to  all  that  would 
believe  in  him. 


CHAPTER      III. 


i\  THIRD  head  of  arguments,  to  confirm  the  generality 
of  Chrif's  redemption,  arifeth  from  thofe  places  which  either 
exprefsly  fay,  or  by  plain  confequence  aflert,  Chrifl  died  for 
them  that  perifh  ;  for  hence  the  argument  runs  thus  : 

Section  I.— If  Chnf  died  tor  them  that  perifh,  and  for 
them  that  do  not  perifli,  he  died  for  all  ;  but  Chnjl  died  for 
them  that  perifh,  and  for  them  that  do  not  perifh.     Ergo,  he 

{a  J  Sec  the  Note  ihcre,—- -f^;  Mark  xvi.  s^.-^fcj  Colofl".  i.  a8. 


Extent  of  Chrijl's  Redcmptmi,  i  1 3 

died  for  all  men.  That  he  died  for  them  that  do  not  perifh, 
is  confefled  by  all,  and  it'  he  died  for  any  that  may  or  fhall 
periih,  there  is  the  fame  reafoil  to  aflirra  he  died  for  all  that 
do  fo.  Now  that  he  died  for  fuch,  the  fcripture  faith  ex- 
prefsly  in  thefe  words,  faj  and  through  thy  knowledge  Jhall 
thy  weak  brother  perijh  for  iohom  Chriji  died  ;  and  it  doth 
intimate  as  much  in  this  injunftion,  fbj  deftroy  not  him  with 
thy  meat  for  whom  Chrijl  died.  In  both  which  places  the  a^ 
pojiie  exhorts  thofe'to  whom  he  v/rites,  not  to  fcandalife  their 
weak  brethren,  by  art  argument  taken  from  the  irreparable 
mifchief  they  might  do  them,  viz,  the  eternal  ruin  they  might 
bring  upon  them  by  fo  doing.  Now  if  the  apojile  knew  and 
taught  that  none  could  be  deftroyed  or  perifh  for  whom  Chrijh 
died,  they  to  whom  thefe  exhortations  are  direfled,  muft  be 
fuppofed  to  know  and  to  believe  it  ;  and  then  St.  Paul  niuft, 
in  thefe  places,  exhort  them  to  avoid  the  fcaudalifing  of  their 
brother,  by  fayihg  that  elFecl  might  fellow  from  their  fcandal 
which  he  before  had  told  them  was  impoflible.  Now  is  it 
ireafonable  to  believe  that  one  afTiftcd  by  i\\& holy  ghojl,  (hould 
ferioufly  and  folemnly  admonifh  them  not  to  deftroy  thofe 
fouls  for  whom  Chrfl  died  \  who  by  his  doclrine  were  o- 
hliged  to  believe  that  they  for  whom  Chriji  died  could  never 
be  de/lroyed  ? 

Anfw.  1.  Some  anfwer,  that  the  offence  confifts  in  lhis» 
that  though  the  perfon  who  thus  perifheth  carinot  be  one  for 
whom  Chriji  died,  he  may  be  one  for  whoth  they  were  in  char- 
ity to  believe  he  might  die. 

Reply.  But  this  anfwer  ciats  off  the  whole  ftrength  of  the 
apojlle  s  argument  or  motive  to  abftain  from  fcandalifing  a' 
xveak  brother,  fince  if  I  know  this  never  can  be  done,  1  know 
I  am  fecure  from  ever  running  fuch  an  hazzard  ;  for  if  I 
really  deftroy  or  give  occahon  to  his  ruin,  I  mull  be  fure  on 
that  account  Chriji  died  not  for  him,  and  that  he  fuffers  noth- 
ing by  my  action,  but  that  without  it  his  ruin  was  inevitable  ; 
but  if  my  judgment  of  charity  concerning  him  was  true,  I 
know  I  cannot  do  what  the  apojlle  here  enjoins  me  to  be  care- 
ful to  avoid.  It  is  therefore  certain  from  this  dofcirinc,  that 
they  mull  either  be  affured  this  jLid;j;ment  of  charity  muft  be 
falfe,  and  then  they  could  riot  be  obliged  to  acl  by  it ;  or  that 
their  brother  could  not  periih,  and  then  they  could  not  ration- 
ally he  moved  by  this  impoflible  fuppofitiori  to  abftain  front 
fcandalifing  him. 

Anj'w.  2.  Others  anfwer,  that  they  may  be  faid  to  deftroy 
or  caufe  him  to  perifli  for  whom  CAny/ died,  though  his  de- 
ftruflion  doth  not  follow  j  becaufe  they  do  that  which  in  its 

(a)  I  Cor.  viii;  ii, fb)  Rom.  xlv.  r;, 

P 


114  Exterd  of  Chrijl's  Redemption, 

own  nature  tends  to  his  deftru£tion,  and  might  have  that  eF- 
fe£^,  had  not  God  determined  to  preferve  all  for  whom  Ckriji 
died,  from  perifhing. 

Reply.  Should  this  be  granted,  the  force  of  the  apojlle's  ar- 
gument will  IHll  be  taken  off;  for  it  I  am  infallibly  affured, 
God  will  prevent  this  ifTue  in  all  for  whom  Chriji  died,  the 
fear  that  they  Ihould  aftually  die,  can  be  no  proper  motive  to 
abllain  from  the  commiffion  of  that  aftion  which  may  fcan- 
dalife  them  ;  thus,  though  an  arrow  (hot  out  of  a  bow 
might  kill  my  father,  yet  if  I  am  affured  he  ftandeth  where 
my  arrow  cannot  hit  him,  it  would  be  tolly  to  exhort  me  not 
to  flioor,  left  1  fhould  kill  vay  father.  If  then  1  am  as  certainly 
alFured  that  none  for  whom  Chrifl  died  can  perifli,  it  muft  be 
as  unreafonable  to  exhort  me  not  to  fcandalife  them  left  by 
that  a£tion  they  fhould  perith.  Moreover,  the  apojlle  adds, 
that  by  thus  offending  our  weak  brother,  wtjin  againji  Chrifl^ 
i.  e.  by  caufing  them  to  perifh  whom  he  had  purchafed  with 
his  blood,  and  died  to  fave.  Deny  this  intent  of  Chrift's 
death,  and  you  can  never  Ihew  how  by  offending  them  who 
never  did  or  could  belong  to  Chnji  as  members  of  his  body 
niyftical,  we  are  injurious  to  ChriJl. 

i>ECTiON  II. — A  like  argument  arifes  from  the  defign  of 
the  apoflle  in  the  epijUe.  to  the  Hebretcs,  who  to  deter  the 
./(fi^'j  frorti  neglefting  the  great  faivdtion  offered  to  them  by 
ChriJi^  and  ti-om  apoltatifing  from  the  faith  they  had  received, 
faith,  (c)  that  if  they  fltoidd  fin  wilfully  after  they  had  re- 
ceived the  knowledge  of  the  tiuth,  there  would  remain  no  more 
f'acrifce  for  their  fin,  feeing  they  would  be  guilty  of  tramp- 
ling under  foot  the  fan  of  God,  and  counting  the  blood  of  the 
covenant,  by  which  they  were  fantlified  an  unholy  thing.  Now 
in  what  tolerable  fenfe  can  it  be  faid,  that  no  farther  facri- 
fice  for  fin  remains  to  them  for  whom  no  facrifice  was  ever 
offered  or  intended  ?  And  who  were  by  God's  own  decree 
excluded  from  any  intereft  in  Chrffs  death  betore  they 
came  into  the  world  ?  How  were  they  fandifed  by  the 
blood  of  that  covenant  from  which  they  were  inevitably  ex- 
cluded from  the  beginning  ot  the  world  ?  Or  how  do  they 
neglecl  this  great  fa Ivation  for  whom  it  never  was  intended  ? 
To  ftrengihen  this  argument,  let  it  be  confidered, 

i//.  That  it  is  evidently  the  fame  perfon  who  tramples  un- 
der foot  the  Son  of  God,  and  doth  defpite  to  the  holy  gho/l, 
who  is  here  faid  to  have  been  fantlfud  by  the  blood  of  the 
covenant  ;  for  this  paragraph  lies  betwixt  the  other  two,  and 
is  connected  to  both  by  the  copulative  jcai  and,  which  fhews 
«hat  thefc  three  things  belong  to  the  fame  perfon  ;    and  this 

(c)  Heb.  X.  26,  29. 


Extent  of  Chrijl's  Redemption.  1 1 5 

(Jcftroys  the  fubterfuge  of  them  who  refer  this  pafTage  to 
Chrifi  fanftifying  himfelf,  or  offering  himfelf  as  a  piacular 
vi6lim  for  us.  Moreover  though  Cknji  is  faid  to  fanciiiy 
himfelf,  John  xvii.  19.  yet  is  he  never  faid  to  be  fanctified, 
and  much  lefs  to  be  fan&ijied  by  his  own  blood  ;  but  only 
aV'a^EJv  Tov  Xaov  io  Jandijy  the  people  by  his  own  blood.  Chap. 
xiii.  12. 

i.dly.  Obferve,  that  to  fanftify,  and  to  be  f<:n£lified,  in  this 
epiJlU,  doth  never  fjgnify  to  be  purified  from  the  power  and 
dominion  of  fin  by  inward  holinefs,  but  always  to  be  purged 
from  the  guilt  of  fin  by  the  oblation  of  a  facrifice,  as  appears 
from  Chap.  ii.  11.  See  the  note  there  ;  and  from  this  very 
chapter  where  it  is  faid  Ver.  10.  that  we  are  %yioi.nixiovi,  fa7}fli- 
Jied  by  the  oblation  oj  the  body  (or  as  it  is  in  other  copies,  by 
the  blood]  of  Chrift.  See  the  note  on  Ver.  14.  and  on  Chap, 
ix.  13.  idly.  Becavife  he  is  here  faid  to  have  been  fandijud 
by  the  blood  of  the  new  covenant  which  was  (hed  for  the  re- 
miflion  of  fins,  and  in  which  God  promifes  to  be  merciful  to 
our  iniquities,  and  remember  our  fins  no  more,  Chap.  viii.  12, 
X.  17.  In  fine,  this  argument  begins  thus,  having  then  bold- 
nefs  (or  liberty)  to  enter  info  the  holiejl  by  the  blood  of  J<^Jus 
Ver.  19.  let  us  hold  fajl  our  prof ejfion  without  wavering  ;  for 
if  zue  apoflatize  from  it,  there  remains  no  more  facrifce  to  ex- 
piate our  fin.  it  is  therefore  evident,  that  even  thofe  perfons 
who  by  their  apoftafy  from  the  faith  became  obnoxious  to  the 
foreft  punilhment,  had  once,  by  virtue  of  their  faith,  obtained 
a  remiffion  of  their  fins,  and  loft  it  by  making  fiiipwreck  of 
faith,  and  drawing  back  from  that  faith,  by  which  they  once 
lived,  to  perdition.   Ver.  38,  39. 

Section  III. — -Moreover,  St.  Peter  informs  us  of  fome 
falfe  teachers  who  fliould  ( d)  bring  in  damnable  herefics,  (i.  c. 
fuch  as  would  render  thofe  who  abetted  and  embraced  them, 
obnoxious  to  damnation)  even  denying  the  Lord  that  bought 
them.  Now  to  thefe  words  the  anfwers  are  fq  many,  and  fo 
extravagant,  that  it  is  as  eafy  to  confute  as  to  recite  them. 
One  faith,  Chrijt  indeed  bought  thefc  perfons,  but  that  he  on- 
ly bought  them  to  be  fl;ives  ;  and  then  for  any  thing  I  can 
fee  to  the  contrary,  they  might  have  reafon  to  deny  him. 
Another,  that  he  died  to  refcue  them  from  temporal,  but  not 
from  eternal  punifiiments :  Now  where  doth  holy  Jcripturt 
intimate  that  Chrifi  died  to  refcue  any  one  from  temporal 
judgment  whom  be  referved  to  eternal,  efpecially,  if  they 
were  fuch  as  by  den)-ii)g  of  him  did  bring  upon  themf elves 
fwift  deflruB-ion  ?  A  third  tells  us  that  he  died  for  thern,  be- 
caufe,  he  gave  a  price  fufficient  for  them  ;  as  ii  the  giving  \ 

'  i)  z  Pet.  ii.  I, 


ti6  Extent  of  Chriji' s  Redemption, 

price  fufficient  to  redeem  fix  captives,  without  the  leaft  inten- 
tion of  redeeming  any  more  than  two,  were  the  redemption  ot 
the  fix.  A  fourth  faith,  that  they  denied  that  Lord  whom 
they  profefTed  to  have  bought  them.  And  a  fiith,  that  they 
denied  him  who  in  the  judgment  of  other  men  had  bought 
them  ;  but  where  is  the  offence  of  this,  if  that  profeffion  was 
their  own  miftake,  and  fo  was  that  which  they  fhould  rather 
have  denied  than.  profefTed,  and  if  that  judgment  of  others  was 
not  according  to  the  truth  ?  In  fine,  the  plain  intent  oi  the  a- 
poflle  is  to  aggravate  the  fin  of  thefe  talfe  teachers,  that  he 
whom  they  denied  had  bought,  or  died  lor  them.  "Now  if  he 
did  this  really  out  of  good  will  to  them,  and  with  intent  to 
free  them  from  the  mifery  to  which  they  were  obnoxious  by 
fin  upon  the  terms  on  which  this  favor  is  propounded  in  the 
gofpel  to  any  others,  the  words  are  of  great  force  to  fhew  the 
horrible  ingratitude  and  impiety  of  thefe  ialfe  teachers  ;  but 
if  it  be  fuppofed  that  he  intended  not  to  buy  them,  or  to  do 
anything  to  Ireethem  from  their  mifery,  IduI  in  the  cov- 
enant v/ith  his  Jatker  eftablifiied  in  his  blood,  excluded 
them  from  any  interefl  in  his  death,  and  did  that  only 
which  might  occafion  others  through  miftike  to  think  be 
died  for  them;  this  manifeftly  tends  to  lelFen,  if  not  juflify 
their  denial  of  him  who  had  before  denied  them  any  benefit 
from  his  redemption,  and  therefore  plainly  is  repugnant  to  the 
fcope  of  the  apojlk.  ■  ' 


CHAPTER      IV. 


Sf.ction  i.~A  FARTHER  enforcement  of  this  ex- 
tent  of  the  death  ot  Chnjl  arifeth  from  the  obligation,  which 
is  and  alwa)s  was  upon  all  pcrfons  to  whom  the  gofpel  is,  or 
was  rt-vealed,  to  believe  in  Chrijl ;  for  if  it  be  the  duty  not 
only  of  fome  few  of  every  fort,  but  even  of  all  and  fingular  to 
ivhom  the  gofpel  is  revealed,  to  believe  in  Chrijl,  i.  e.  to  own 
him  as  their  Savior,  or  as  that  Jefus  who  came  to  favc  them 
irom  their  fins  ;  it  muft  be  true  that  he  came  into  the  world 
to  be  the  Savior  of  all  men,  and  to  be  the  propitiation  for  the 


Extent  of  Chnfi'%  Redc7npimn,  iiy 

fins  of  the  whole  world,  as  holy  fcripture  doth  exprefsly  teach. 
Now  that  it  is  the  duty  of  all  to  whom  the  gofpel  is  revealed 
thus  to  believe,  is  evident ;  for  thus  Chrijl  fpeaks  to  the  unbe- 
lieving Jews,  fa)  lilts  is  the  work  (i.  e.  the  will)  oj  God  that 
you  JJiould  believe  in  him  whom  he  hathjuit;  for  fbj  7J  you 
believe  not  that  I  am  he,  youjhall  die  in  your  fins  i  for  (cj  ke 
that  believeth  not  is  condemned  already,  becauje  he  bdievtth  not 
in  the  Son  of  man.  The  bufinefs  of  the  Baptijl  was  to  bear 
witnefs  of  light,  fd)  that  all  men  might  bcbeve-  in  him^  and 
therefore  he  declares  that  (e)  he  that  believes  not  in  himJJiall 
not  feelije,  but  the  wrath  oJGod  abidetk  on  him.  And  the  work 
of  the  good  fpirit  was  to  ffj  convince  the  world  of  Jin,  becaufc 
they  believed  not  in  him.  The  commiffiou  to  preach  faith  and 
repentance  for  the  reraiflion  pf  fins,  is  given  to  the  apojlles  in 
thefe  comprehenfive  words,  (g)  go  into  all  the  world,  and 
preach  the  gojpel  to  every  creature  ;  he  that  btlicvcth  and  is 
baptijed  Jliall  be  Javed,  he  that  believeth  not  Jizall  be  damned. 
Ail  which  things,  and  many  more  of  a  like  nature  difperfed 
through  the  holy Jcriptures,  are  moll  plainly  inconfiftent  with 
the  doftrine  ol  a  reftrained  redemption  to  fome  few  chofen 
perfons.     For, 

ijl.  Whofoever  is  obliged  to  believe  in  Jefas  Chriji,  is  o- 
bliged  to  (h)  believe  to  the  j'aving  of  the  foul,  fince  they  who 
preached  the  gofpel  faid,  (i)  believe  in  the  Lord  Jefas  and  you 
Jhall  be  faved,  and  promifed  that  he  that  believed  and  zvas  bap- 
tized JJiould  be  faved  ;  and  they  who  writ  thegofpels,  writ  them 
to  this  end,  that  we  might  believe  fk)  that  JJus  is  the  Son  of 
God,  and  believing  might  have  eternal  life  through  his  naine. 
Now  it  it  were  the  duty,  even  of  them  who  perifh  under  the 
preaching  of  the  gofpel,  to  own  Chrijl  as  their  Savior,  and  to 
believe  to  the  falvation  of  their  fouls,  it  follows  either  that  it 
is,  and  in  all  generations  fince  our  Savior's  coming,  was  their 
duty  to  believe  a  lie,  and  to  apply  that  to  them  which  belong- 
ed not  to  them  ;  or  that  Chrijl' s  death  might  truly  have  been 
applied  to,  and  therefore  was  mod  certainly  intended  for,  the 
falvation  of  thofe  fouls  that  perifli. 

v>.dly.  To  fay  it  was  the  will,  or  the  command  of  God, 
that  any  perfon  fhouid  believe  a  lie;  that  the  Eaptiji's  tefli- 
mony  was  defigned  to  teach  men  lies  ;  or  that  the  Holy  Ghojh 
was  fent  to  convince  any  man  of  iin  becaufe  he  believed  not 
what  was  falfe,  is  blafphemy  ;  and  yet  this  mufi  be  true,  or 
elle  it  mull  be  God's  command,  that  thev  of  the  Jems  who 
believed  not  in  Chrijl  Ihould  believe  in  him,  and  that  all  men 

(a)  John  vi.  29. (b)  viii.  24.. (c)  Ch.  iii.  18. ( d ) 

John  i.  7. (e )  John  i.  36. (f)  Jolui  xvi.  ^.-^—(g)  Mark  xvi,  i^, 

16. (hj  Jlcb  x»  39. (ij  Acts  xvi.  31. (k)\Qi\\\  xx   31, 


1 1 8  Extent  of  Chrijl*s  Redemption. 

who  heard  the  Bapti/i's  teftimony  ought  to  have  believed  in 
him,  though  tew  of  them  a6lually  did  to  ;  and  that  all  who  faw 
the  miraculous  operations  of  the  holy  fpirit  in  the  apojlles  and 
primative  profeflors,  and  believed  not  in  Chrijl,  were  guilty 
of  fin,  becaufe  they  believed  not  in  him  ;  and  if  fo,  Chrijl 
mull  have  died  for  their  falvation,  and  Ihed  his  blood  lor 
the  remiihon  of  their  fins. 

'^dly.  To  promife  generally,  and  vi^ithout  exception,  falva- 
tion  to  men  upon  believing,  muil  be  a  promife  made  to  moft 
men  upon  an  impoflible  condition,  or  elfe  all  they  to  wbom 
the  gofpel  is  revealed  may  believe  to  falvation,  and  fo  Chriji 
muil  have  died  for  their  falvation.  To  fay  God  promifeth 
falvation  to  moll,  only  on  terms  which  he  himfelf  knows  are 
jmpofTible,  becaufe  they  neither  can  do  it  without  him,  nor 
ivill  he  enable  them  to  perform  them,  is  in  efFe£l  to  fay,  I 
promife,  you  never  fhall  be  faved;  and  is  not  that  a  flrange 
promife  from  a  God  rich  in  goodnefs  to  the  fons  of  men  ? 
Surely  a  promife  upon  condition,  in  the  mouth  of  any  good 
and  honell  man,  is  intended  as  a  motive  and  encourage- 
ment to  him  to  perform  the  condition  that  he  may  enjoy  the 
good  thing  promifed.  Now  where  the  condition  annexed  to 
the  promife  is  impoffible,  if  1  know  it,  it  can  give  me  no  en- 
couragement to  fet  about  it,  if  he  who  promifes  knows  it  fo  to 
be.  As  he  indeed  promifeth  nothing,  becaufe  nothing  that  I 
can  obtain,  or  be  the  better  for ;  fo  he  alio  deludes  and  puts  a 
cheat  upon  me,  pretending  kindnefs  to  me  by  making  me  the 
promife,  and  intending  none,  by  making  the  obtainm.ent  of  it 
to  depend  upon  that  which  he  knows  1  never  can,  or  fliall  be 
able  to  perform  ;  and  therefore,  to  reprefent  God  as  promif- 
ing  falvation  to  thegreatell  part  of  mankind  only  upon  an  im- 
poifible  condition,  is  to  reprefent  him  as  a  deluder,  and  one 
that  puts  a  cheat  upon  them,  and  a6ling  with  them  fo  as  no 
good,  wife  or  honeil  man  did,  or  would  aft  towards  his  fellow 
man. 

^thly.  To  fay  that  men  fhall  die  in  their  fins,  fhall  be  con- 
demned to  abide  under  the  wrath  of  God,  and  be  excluded 
from  eternal  life,  becaufe  they  believe  not  to  falvation  ;  i.  e. 
becaufe  they  do  not  apply  Chriji's  merits  to  them,  or  believe 
he  died  for  them,  is  either  to  alfert  Chriji  died  for  every  unbe- 
lieving ChnJHan,  or  to  alfert  they  fhall  hereafter  be  exclud- 
ed from  eternal  life,  and  condemned  to  everlalHng  pun- 
ifhments  for  not  believing  what  is  falfe. 

^thly.  Were  any  CkrTjlian  under  fuch  a  condemnatory  de- 
cree as  that  he  could  not  believe,  he  would  not  be  condemned 
becaufe  he  believed  not,  but  he  would  not  believe  becaufe  he 
was  condemned  ;  and  whenfoever  punifhment  is  duly  threat- 
ened for  the  omifiion  or  nonperformance  of  an  aft,  it  mull  be 


Exteni  of  Chrijl's  RedeMptionl  il^ 

fuppofed  both  that  the  aft  might  not  have  been  omitted,  and 
that  the  punifhment  would  not  have  followed,  had  it  been 
performed.  To  conclude,  it  is  never  faid  in  Jcripiure  that  the 
devils  fhall  be  condemned  for  not  believing  in  C/^rzy/,  of  which 
no  reafon  can  be  given  but  this,  becaufe  he  died  not  for  them. 
Section  II. — It  therefore  cannot  be  fufficiently  admired, 
that  the  grave  Synod  of  Dort  fhould  urge  fuch  texts  as  thefe 
again  ft  this  do6trine,  viz.  that  ("Ij  through  his  name  whofoeV' 
tr  Jliall  believe  in  him  Jhall  receive  remijfion  oj  fins,  (m) 
God  hath  fet  forth  him  to  be  a  propitiation  throughfaith  in  his 
blood  :  and  Chriji  is  the  end  oj  the  law  for  juflifcation  to  eve-, 
ry  one  that  believeth  ;  it  being  demonftrable  that  either  all  men 
are  not  obliged  to  believe  for  the  remiffion  of  their  fins,  or 
for  juftification,  or  to  have  faith  in  Chriji' s  blood,  although 
the  gofpel  be  revealed  and  preached  to  them,  and  then  they 
cannot  be  condemned  for  not  believing  in  Chriji;  or  that  be- 
ing thus  obliged  to  believe,  it  muft  be  true,  that  all  to  whom 
the  gofpel  is  revealed  are  enabled  to  believe  that  Chrifi  died 
and  Ihed  his  blood  for  them,  tor  the  remiffion  of  their  fins, 
and  for  their  juftification  upon  that  condition  which  God  re- 
quires them  to  perform  under  the  higheft  penalty  imaginable. 
(71)  Whilji you  have  the  light,  faith  Chriji^  believe  in  the  light, 
that  ye  may  be  the  children  of  the  light,  left  darknejs  come  up- 
on you.  Where  obferve,  ifi.  That  fo)  to  believe  in  the 
light,  is  to  believe  in  Chriji  ;  for  fpj  I,  faith  he,  a?n  the  light 
oj  the  world,  idly.  Obferve,  that  he  exhorts  them  to  believe 
in  him,  that  by  this  faith  they  might  become  children  of  the 
light :  i.  e.  might  be  juftified  and  reconciled  to  God  by  the 
bloed  of  his  fon,  as  are  all  the  children  of  God,  or  of  the  light; 
for  (q)  if  we  walk  in  the  light  we  have  co?7imunion  with  God, 
and  the  blood  of  Chriji  cleanfeth  us  from  all  fin,  (r)  we  being 
all  made  the  children  of  God,  through  faith  in  Chriji  Jefus. 
2,dly.  Obferve,  that  Chrifi  fpeaks  this  to  thofe  Jews  which 
then  believed  not  in  him,  and  to  the  generality  of  that  nation, 
and  fo  to  thofe  who,  when  he  fpake,  continued  unbelievers, 
and  remained  under  that  darknefs  which  after  came  upon  them 
for  their  unbelief;  therefore  our  Lord  exhorted  them  to  be- 
lieve in  him  that  they  might  be  juftified  and  faved  with  the 
children  of  light,  whoperifhed  in  their  infidelity;  which  jufti- 
fication they  could  not  obtain,  or  rationally  be  exhorted  to  be- 
lieve that  they  might  attain,  unlefs  Chrifi  died  for  them. 
Moreover,  a  brief  infpeftion  into  all  thefe  places  will  be  fuffi- 
cient  to  difcover,  that  they  are  fo  far  from  faying  any  thing  that 

(I)  Acts  X.  43- C"fJ  Rom.  iii.  25.  x.  4. fn)  John  xli.  35,  36. 

"——fo)  John  ix.  S'---^(t)  — —  viii.  12. tiJ  i  John  i.  7. (rj 

Gal.  iii.  26, 


126  Extent  of  Chrijt's  Redemption* 

is  not  well  confiftent  with  this  extent  of  our  Lord's   falutar/ 
pafiion,  that  they  do  manifellly  eflabliOi  it.      Thus  when  St. 
Peier  faith,  io  Chrijl  give  all  the  prophets  witnefs ,  that  through 
his  name  whofocvcr  hdieveth  in  him  Jhall   receive  remijjion  oj 
jins  ;  is  not  this  a  teftimony  of  a  promife  of  remiffion  oi   fins 
unto  every  one  to  whom  the  gofpel  is  preached  on  the  condi- 
tion of   faith   in  Chrill  ?   Is  then  this  a  promife  made  upon  a 
condition  pofhble  to  all  to  whom  the  gofpel  is  revealed  or  not? 
If  it  be  made  on  a  condition  poflibleto  them  all,  then  all  to  whom 
the  gofpel  IS  revealed  may   receive  remiflion  of   fins   through 
faith  in  Chrill ;  and  fo  Chrill  rnufl  have  died  for  them  all. 
If  only  upon  an  impofiible  condition,  then  is  it  in  the  mouth 
of  all  God's  prophets,   a  pretence  of  the  kindnefs  to  the  moft 
he  never  intended  they    fhowld   have  ;  fof  then  he  v/ould  not 
have  fufpended  it  on  an  impoITible  condition.     Yea  then,  is  it 
a  promife  only  in  name  and  (hew,  but  in  reality  none  at  all  i* 
For  the  CivTllians  tell  us,  with  the  higheft  reafon,  that  an  im- 
poflible  condition  is  as  none  at  all.     And  here  obferve,  that  it 
is  the  fame  thing  as  to  the   future  ftate  of  all  men  ;    whether 
the  condition  be  naturally   impofhbie,  or    through  lapfed    na- 
ture ;  whether  it  be  fimply  imnoffible,  or  to  corrupted  nature  5 
for  feein<T   God,  by  v/hofe  benediflion  we   all  come   into  the 
world,  hath  given  us  no  other  nature  ;  feeing  our  parents,  from 
whom  our  nature    is  derived,  have  imparted   to  us   no  other 
nature,  it  is  naturally  impoffible   we    fhould    come   into   the 
•warld  with  any  other  nature  than  what  is  lapfed  and   corrupt- 
ed ;  and  fo  it  is    evidently   the  fame  as   to  the   future  ftate  of 
all  men  thus    corrupted,   to  promife  any  good   thing  to  them 
upon  a  condition    fimply    impoiTible,  and  to  promife  it  on  a 
condition  impollible  to  lapfed  and  corrupted  nature.     Moreo- 
ver, we  learn  from  St.  Paul,  that  this  ffj   word  of  falvatio}i 
zoas  fent  to  the  whole  nation  of  the  Jews,  to  all  them  who  were 
Children  of  thoje  fatha'S  to  whom  the  promife  of  the  Mefjiak 
was  fir fi  made;  that  to  all  them  this  remiffion  of  fins,  by  him 
was  proffered,  and  therefore  he  muft  die  for  the  fins  of  that 
whole   nation,  of  which   thofe  that  obtained  juftification  by 
him  were  only  a    fmall    remnant,   the  reft  continuing  in  their 
unbelief,  and   perifhing,  faith  the  apoftie,   for  their  unbelief, 
Ver.  41.       Now  could   they  perifh  for  «ot    believing  that  re- 
miffion of  fins    which  was' preached  by   the  apoftles  to  them 
through  him,  if  he  never  died  to  procure  it  for  them  ?  Surely 
upon  this    fuppofition  it  n;uft  rather  follow,  that  the  apoftles 
in  this  declaration  were  falfe  witneffes    concerning    him,  and 
that  they  who  periilied  for  not  believing  this,  muft  pcrifti  for 
not  believing  an  uiitruth. 

{/!  Aas  xiii.  26,  zn  3*- 


Extent  of  Chrift's  Redemption*  121 

In  the  third  chapter  of  the  eplllle  to  the  Romans,  the  apof- 
i\e  iaxih,  (tj  we  have  befoye proved,  'IhSa/wy  t£  xal  'E?J.rlvay 
vdvTocSy  that  all  the  Jtxus  and  Gentiles  were  under  (the  guilt 
oi)  fin.  Now  here  I  fuppofe  it  will  not  be  denied  that  every 
fingle  perfon  oF  them  were  finners ;  when  therefore  he  pro- 
ceeds to  fay  that,  v\  JjxawaiJvT)  ^eh,  the  righteouflaefs,  orj^?//??/?- 
cation,  which  is  oj  God,  through  faith  in  Jefus,  is  upon  all, 
and  to  all  that  believe,  »  yap  hi  })i,<x.';oX'fi,for  there  is  no  dijhnc' 
tion,  muft  he  not  intend  that  this  juftificaiion  of  God  through 
faith  in  Jefus  Chriji,  was  offered  to,  and  intended  for  all  that 
Were  finners,  whether  Jezvs  or  Gentiles  ?  Why  elfe  doth  he 
add,  that  (uj  all  were  fnners,  and  had  fallen  fort  of  the  glo- 
ry of  God, and  fo  were  (to  ht)ju/hficdjreely  by  his  grace  through 
the  redemption  that  was  in  Je/us  ? 

In  the  tenth  chapter  having  told  us  that  fzvj  Chrif  is  the 
end  oj  the  law  for  righieoujnejs  to  every  one  that  believes,  he 
adds  this  proof  of  that  affertion,  (x)for  the  fcripture  faith, 
every  one  that  believeth  in  him  fall  not  be  af tamed,  for  there 
is  no  difinBion  of  Jew  nor  Gentile  :  Jor  the  fajne  Lord  oj  all 
is  rich  unto  all  that  call  upon  hnn  ;  for  whojoever  fall  call 
upon  the  na?ne  oJ  the  Lord  fall  be  faved.  Now  is  not  this 
God  the  Lord  ot  all  men  in  particular  ?  When  therefore  it  is 
faid,  that  he  is  rich  to  all  that  call  upon  him,  doth  not  this 
fuppofe  that  all  who  have  the  knowledge  of  him  may  thus  call 
upon  him  ;  and  that  upon  their  doing  fo,  they  may  be  faved 
through  Chrift  ?  And  then  muft  he  not  have  died  for  their  fal- 
vation  ?  Moreover  the  apoftle  faith  not,  there  is  no  diftinc- 
tion  in  this  matter  betwixt  the  ele£l  of  Jews  or  Gentiles,  but 
betwixt  Jew  and  Gentile  in  general ;  now  limit  this  to  a  fmall 
remnant  both  of  Jews  and  Gentiles,  who  only  are  in  a  capaci- 
ty of  being  juflified  by  faith  in  Chrif,  and  calling  upon  him 
fo  as  to  be  faved,  whilft  all  the  refidue  of  Jews  and  Gen- 
tiles, to  whom  the  fame  rcmilTion  of  fins  is  preached,  are  left 
incapable  of  this  juftification  and  falvation  by  that  Jfus  who 
never  died  for  them  ;  is  there  not  as  deplorable  a  diftin61ion 
made  betwixt  them  as  to  their  eternal  interefts,  even  by  him 
who  is  the  fame  Lcvd  of  all,  as  can  be  well  imaerined  ?  I  con- 
clude therefore  with  Oecumenius,  that  the  apoftle  here,  to  'na- 
ffi  Kojvov  ?''h  yjxpiros  ff.\xK7jpiiTrttf  declares  this  is  grace  commori 
to  alt. 


(t)  Rom.  iii  9. (u)  Ver,  33,  24,  2J. ('•^^)  Ver.  4. (x)  Vef. 

n,ii,  13. 


Q 


i2i  Extent  of  Chrijl' s  Redemption* 


CHAPTER     V, 


Contains-  an  Anfwer  to  the  pretended  Arguments  front 
Scripture,  againjl  the  DoHrine  of  Univerjal  Redemp- 
tion. 

T  ^ 

11.  he  arguments  againil  thisdoclrineof  Univerfal  Redemp- 
tion rightly  ftated,  founded  upon  pretence  of  fcripture^  are 
fcarce  any,  not  one  place  being  offered  againil  thofe  many 
which  in  exprefs  terras  affert  it ;  faying  either  exprefsly,  or 
by  plain  and  immedidte  confequence,  that  Chrift  died  not  for 
all.  Thofe  texts  which  have  the  tairell  fhew  of  an  argument 
have  been  both  iuUy  anfwered  and  retorted ;  and  for  the  reft 
even  a  fii^rt  anfwer  is  niore  than  they  deferve.they  being  rath- 
er a  begging  of  the  queftion,  than  proving  it  Uom.  fori pture. 

Skction  I. — Ol'jedion  i.  They  for  whom  Chrifl  died 
may  fay,  rvho  fliall  condemn  us  P  Rom.  viiiw  34.  but  all  men  can- 
iiot  fay  this ;  i^rgo,  Chrlft  died  not  tor  all.     Now, 

Anjwer  1.  Is  it  not  evident  that  this  argument  fuppofcth 
that  Chrijl  died  for  I'xono,  who  fliail  hereaiter  be  condemned  ? 
And  mull  it  not  hence  follow,  that  none  ot  the  unbelieving 
Jews,  among  whom  Chrijl  preached,  fliall  be  condemned  for 
hot  believing  in  him,  fincc  they  can  never  be  obliged  to  do  fo 
for  whom  he  never  died,  and  fo  will  never  be  the  better 
for  believing  in  him  ?  Now  is  not  this  contrary  to  the 
whole  tenor  of  the  gofpel  efpecially  to  the  gofpel  of  St. 
John,  wherein  Chrifl  tells  them,  that  God  having  fent  his  Son 
into  the  world  that  whafoever  beheveth  in  himjlioaldnotpcrijli, 
but  have  everlajling  life  ;  he  adds,  (a)  he  that  believcth  not  the 
Son  is  condemned  already ,  becauje  he  believeth  not  in  the  only  begot* 
ten  Son  oj God.  zdlyt  Will  it  not  hence  follow,  that  none  ot  the 
unbelieving  world,  to  whom  the  apojlles  preached,  fhall  be 
condemned  for  not  believing  in  him  ?  For  feeing  they  preach- 
ed remifTion  of  fins,  to  be  obtained  through  his  name,  how 
can  theyjuflly  be  condemned  for  not  believing  in  him  to  this] 
end  for  whom  he  never  died  ?  And  why  then  did  our  Lordj 
fay  to  his  dijciples,  when  he  fent  them  through   the   world] 


Extent  of  Chrijl's  Redemption.  123 

to  preach  the  gofpel  to  every  creature,  he  that  bdieveth  not 
Jliall  be  damned :  or  that  his  fpirit  fliould  convince  the  world 
of  fin,  becaufe  they  believed  not  in  him  ? 

Anfwer  2,  There  is  no  fuch  propofition  in  the  fcripture. 
as  this,  that  all  for  zvhom  Chriji  died  may  fay,  ri'ho  Jhall  con- 
demn them,?  But  only  that  the  perfons  there  Ipoken  ot  niijrht 
fay  this.  Now  they  were  the  Sons  oj  God,  Ver.  14.  who  had 
received  the  fpirit  oj  adoption,  Ver.  15,  16,  were  heirs  of  God, 
joint  heirs  with  Chriji,  Ver.  17.  who  had  received  the  jirji 
fruits  oj  the  jpirit,  Ver.  23.  who  aftually  loved  God,  Ver.  28. 
and  •wtvtjujiifed  by  him,  Ver.  33.  Thefe  ele£l  of  God,  faith 
the  apojUe,  may  fay,  who  Jliall  condemn  us  ?  (to  lie  ftill  under 
the  power  oi  death  by  virtue  of  that  law  which  threaieneth 
death  to  the  finner)  it  is  Chriji  that  died  (to  redeem  us  from 
death,  and  from  the  condemnation  of  the  law)  fo  that  tJiere  is 
no  condemnation  to  them  who  are  (thus)  in  Chriji  Jefus,  i.  e. 
who  walked  not  after  the  jlejli  but  after  the  jpirit,  Ver.  1,2. 
In  a  word,  all  for  whom  Chriji di^A  may  fay  lb  upon  that  taith 
and  repentance  which  interells  them  in  Chriji  Jefus  ;  butnone 
for  whom  Chriji  died,  not  the  eleft  themfelves,  can  fay  fo,  till 
they  have  believed  an(J  repented. 

Section  \\.—^Obje£lion  a.- — 2dly.  From  the  32d  verfe  of 
the  fame  chapter  they  argue  thus,  to  all  fiiofe  for  whom  God 
delivereth  up  his  Son,  he  together  with  him  will  jreely  give  all 
things  :  but  there  are  many  thoufands  in  the  world  to  whom 
God  will  not  give  all  things  ;  ergo,  for  none  of  thefe  did  Go^i 
deliver  up  his  Son. 

Anjwer  \fi.  Here  it  is  obfcrvable  again,  that  the  major 
propofition  is  a  diretl  affertion  that  Chriji  died  only  Jor  thoje. 
who  Jliall  be  faved,  or  the  e!e6l  only,  becaufe  to  them  alone  he 
will  give  all  things  ;  and  fo  it  is  liable  to  all  the  abfurdities 
mentioned  in  anfwer  to  the  fhfl  objedlion,  and  alfo  to  thefe 
following,  viz. 

ijl.  That  God  could  not  equitably  tequire  all  men  every 
where  to  repent,  or  fend  his  apoJHes  to  call  the  Jews  in  gener- 
al (b)  to  repent  and  be  baptjed,  in  the  name  (j  Jefus  jor  the  re- 
mijjion  of  fins,  or  that  their  Jins  might  be  blotted  out,  or  to 
preach  to  all  the  Gentiles  fcj  repentance  and  remif/ion  of  jius 
through  his  name;  tor  what  good  coujd  this  repentance  do 
them  ?  What  remifTion  of  fins  coi  Id  it  procure  for  all  thofe 
for  whom  Chriji  died  not  ?  Yea,  hence  it  follows,  that  no  im- 
penitent perfon  can  juftiv  be  condemned  for  dying  in  his  im- 
penitent eftate  ;  for  on  this  fuppofition  he  may  fairly  plead 
that  Chriji  not  dying  tor  him,  hi";  repentance,  had  he  bicn  ev- 
er fo  careful  to,  perform   it,  mull    have  been  in   va:n,  fince  it 

(ij  Acls  ii.  38. — -(i)  Luke  xxiv.  47. 


J  24  Extent  of  Chriji's  Redemption. 

could  not  procure  the  remifiTion  of  his  fins.  If  here  you  fay 
It  is  an  impofhble  fuppofition,  that  any  one  for  whom  Chrijl 
died  not  fhould  repent,  you  only  ftrengthen  this  his  plea,  en- 
abling him  to  fay  he  is  condemned  and  perilheth  for  want  of 
that  repentance,  which  from  his  birth  to  his  dying  day  it  was 
impofTible  for  hitn  to  perform. 

2dly.  Hence  it  muft  follow,  that  God  could  not  equitably 
require  of  them  for  whom  Chn/l  died  not,  obedience  to  the 
laws  ot  Chnjl,  fince  that  obedience,  could  they  be  never  fo 
willing,  or  I  j  induftrious  to  perform  it,  could  not  avail  for  the 
remifhon  of  their  fins,  it  being  only  an  interell  in  the  blood 
of  Chrijl,  which  cleanfeth  even  the  righteous  from  all  fin  ; 
they  therefore  cannot  be  condemned  for  loving  darknefs  jnore 
thayi  light,  i.  e.  than  Chrijl  the  true  light,  feeing  he  never 
could  be  truly  offered  to  them  who  never  died  for  them  ;  nor 
can  that  rationally  be  faid  to  be  defpifed  by  any,  or  poftponed 
to  any  other  thing,  which  never  was  propofed  to  them  as  their 
option,  and  which  it  never  was  in  their  power  to  choofe,  or  to 
embrace ;  they  theretore  cannot  leafonably  be  damned  for 
-not  receiving  the  truth  in  the  love  of  it,  that  they  might  bejav- 
ed,  who  never  had  a  Savior  dying  tor  them  ;  and  therefore 
never  were  in  a  capacity  of  receiving  the  truth,  fo  as  that  they 
might  be  faved  by  it. 

Anfwer  2. — zdly.  There  is  no  fuch  propofition  m  fcripfiire 
as  this,  to  all  thofejor  whom  God  delivered  up  his  Son,  he  will 
give  all  things  ;  the  fcnpture  cited  relpetls  only  us  ;  i.  e. 
thofe  who  are  the  adopted  Sons  of  God,  who  have  the  fpirit 
dwelling  in  them,  and  who  truly  love  God  ;  to  fuch  God  will 
give  all  things,  i.  e.  all  the  bleiTings  of  the  new  covenant,  becaufe 
they  have  performed  the  conditions  of  that  covenant. 

Section  111 — OhjcElion  <^.  They  who  by  the  death  of 
Chrijl  are  reconciled  to  God,  Jliall  he  Jhved  by  his  lije,  Rom. 
v.  9.  If  therefore  all  men  are  reconciled  to  God  by  the  death 
of  Chrijl,  all  mud  be  fa.ved  by  his  life  ;  but  all  will  not  be 
iaved  bv  him.     Ergo, 

u4njwer  1.'  This  obje6tion  doth  again  fiippofe,  that  Chrijl 
died  to  reconcile  no  man  to  God  who  Jliall  not  be  Javed ; 
^v  hence  it  muft.  follow,  that  no  man  can  be  condemned  at  the 
lalt  day  for  ueglerling  the  great  fa! vation' tendered  to,  or  pur- 
ciiafed  for  him,  Chrijl  having  neither  purchafed  tor,  or  offer- 
ed to  tiicm  any  falvation,  uniefs  lie  ofFered  to  them  that  falva- 
tion  which  he'never  died  to  purchale  lor  them.  idly.  Hence 
It  niLul  follow,  that  all  who  are  not  faved,  never  had  any  Sav- 
ior or  Redeemer,  fince  he  who  died  not  for  them  could  be  no 
S'ivior  or  Redeemer  to  them,  and  io  they  never  were  in  a  ca- 
piicity  to  fin  againft  a  Savior  ;  nor  can  their  fins  be  aggravated 
py  this  cpiifiacraiion,  that  they  are  committed  againll  redeem- 


^  Extent  of  Chrijl' s  Redemption.  125 

ing  love;  both  which  are  palpable  abfurdities  confuted  by  the 
whole  tenor  of  the  gofpel,  and  alnooil  by  every  fcrmon  that 
we  preach. 

Anjwcr  2. — ^dly.  The  conclufion  ot  this  argument,  all  that 
are  reconciled  to  Chrijl  JlialL  be  faved,  may  be  true  ;  but  it  is 
not  true  that  all  for  whom  Chuji  died  are  reconciled  to  God, 
but  only  that  Chrifi  died  for  them  when  finners,  unjuft,  ungod- 
ly, that  he  might  bring  them  to  God,  and- to  engage  and  to 
encourage  them  to  belieVe  in  him  that  they  might  be  juftified. 
Hence  the  apojlle  fpeaks  firft  of  Chrtjl's  dying  for  the  ungod- 
ly, when  they  were  yet  without  llrength,  and  for  finners,  not 
yet  juftified;  and  then  adds,  that  if  God  were  fo  kind  as  to 
fend  his  Son  to  die  for  us  in  this  ftate,  much  more  heivg  jif- 
tified  (by  faith,  Ver.  j.)  in  his  blood,  wefliall  be  faved  by  him 
Jrom  the  wrath  oj  God,  si  ya/j  ly^ffn  ovras-,  for  if  being  before 
at  enmity  with  God,  we  have  been  reconciled  to  God  by  the 
death  of  his  Son,  much  morefhall  vie  be  faved  by  kis  life.  By 
the  death  of  his  Son,  i.  e.  by  that  faith  in  it  by  which  we  be- 
ing juftified  have  peace  with  God,  and  fo  have  accefs  by  faith 
in  him  to  the  grace  and  favor  of  God  ;  and  this  expofition  is 
certain  from  this  confideration,  that  God  never  juftifics  any 
but  through  faith  in  Chrifi  ;  nor  is  he  ever  reconciled  to  any 
whom  he  did  not  juflify.  It  is  therefore  certain,  that  he  nev- 
er fent  his  Son  to  purchafe  a61ual  reconciliation  for  any,  but 
conditionally,  if,  and  when  they  believed.  He  that  believefk 
not  in  him  is  condemned  already,  becaufe  he  btlieveth  not  in  the 
Son  of  God  ;  it  is  therefore  certain  he  died  for  the  unbeliever, 
and  yet  he  is  not  aftuaily  reconciled  to  God,  or  juftified,  be- 
caufe it  is  only  by  faith  that  we  are  juftified,  and  being  jufti- 
fied, have  peace  with  God. 

Section  IV. — ObjeBion  ^.- — Thofc  for  whom  Chrifi  died 
he  loved  with  the  greateft  (dj  love,  this  being  a  leftimony  of 
the  greateft  love;  but  thu.s  he  loved  not  all,  for  he  applies  not 
the  falutary  effetts  of  his  death  to  all;  ergo,  he  died  not 
for  all. 

Anftcer  1.  Here  again  it  is  plainly  fuppofed,  that  Chrijl 
died  for  none  who  fhall  not  a6}ually  enjoy  the  faiutarv  fruits 
of  his  death,  i.  e.  who  fhall  not  aflually  be  faved  ;  whence  it 
jnuft  follow,  that  only  the  eleft  are,  or  can  be  guilty  of  fin- 
ning againft  the  love  ct  God  in  Chrijl  Jejus. 

Anfzoer  2.     There  is  no  fuch  allertion  in  the  holy  fcripiure^ 

that  thofe  for  whom  Chrifi   died   he  loveth   xoith   the  greatef. 

love;  Chrifi  only    faith,  that  one  man  ftiews   no  greater  love 

ilian  this  to  another,  than  that  of  laying  down  his  life  ior  him, 

and  this  man  never  doth  but  for  his  friend  ;  but  this   he  nei- 

< 

fdj  John  XV.  Jj, 


126  Extent  of  Chrijl's  Redemption, 

ther  did,  nor  could  fay  of  the  love  oi  the  (ej  Father,  in  fend- 
ing his  Son  to  die  for  mankind,  nor  of  himfelf  in  dying  for 
them  ;  for  ffj  Qod  commended  his  love  to  us  in  that  when  zOe 
zoerejinners  Chrijl  diedjor  us  ;  he  died  fgj  for  the  ungodly ^ 
the  jujl  for  the  unju/l ;  this  text  is  therefore  nothing  to  the 
purpofe.     Add  to  this, 

Anjwer  3.  That  God  the  Father,  in  fending  of  his  Son  in- 
to the  world,  that  the  world  through  faith  in  him  might  be 
faved,  fhewed  the  greateft  love  of  benevolence  to  all  mankind, 
as  Chrif  exprefsly  teacheth,  John  iii.  16,  17.  and  the  apofle 
in  thefe  words,  fhj  herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us  firfl,  and  fent  his  Son  to  be  the  propitiation 
for  our  Jins  ;  and  fo  did  Clirijl  in  dying  for  us  all  (ij  when 
dead  :  fo  that  all  unbelievers,  all  wicked  and  impenitent  per fons, 
continue  in  their  fins  againft  the  riches  ot  God's  love  and 
mercy  to  them  in  Chrijl  Jefus  ;  but  then  God's  love  of  be- 
rificence,  and  the  falutary  effefts  of  Chrifs  death,  or  God's 
love  of  friendfliip  to  us,  depends  on  our  repentance,  or  con- 
vei:rion  to  him,  our  faith  in  Chrijl  by  whom  alone  we  have 
accefs  to  God,  and  who  is  our  peace,  and  our  obedience  to 
the  laws  of  Chrijl,  we  being  then  fjj  his  Jriends  when  we  do 
that  which  he  commands  us ;  and  fo  they  only  can  be  the 
proper  objefts  of  this  love  of  friendlhip,  or  enjoy  the  blef- 
fings  of  the  new  covenant  which  Chrijl  hath  purchafed  by  his 
death,  who  perform  the  conditionsof  that  covenant.  It  is  there- 
fore granted,  that  Cir;y?lhewed  the  greateft  love  of  benevolence 
to  all  for  whom  he  died  ;  but  then  it  is  added,  that  he  (hews 
his  love  of  friendlhip  and  benificence  only  to  thofe  that 
bear  a  true  reciprocal  affe6lion  to  him,  for  fkj  as  grace  will 
be  to  all  thoje  who  love  the  Lord  Jefus  in  fincerity  ;  fo  (I)  iJ 
any  man  love  not  the  Lord  Jejus  Chrijl^  he  wilbbe  Anathema 
Maranatha.  '  .• 

(e)  Ibid. ffJ  Rom.  v.  6,  7. fg)  i  Pet.  iii.  18. (h)]o\\n  \v, 

9,  10,  19 (ij  2  Cor.  V.  14. fj)  Jolin  xv.  4. (kj  Fph.  vi,  44. 

• — (Ij  I  Cor.  xvi.  31, 


Extent  of  Chrijl*s  Redemption,  12  f 


CHAPTER     VI. 


Containing  Arguments  from  Reafonfor  this  Univerjaliiy 
of  ChrijVs  Redemption. 


T) 


HE  arguments  which  plainly  offer  themfelves  from  the 
precedent  feftions  to  confirm  this  doflrine  are  thefe  : 

Section  1. — 1/?.  li  God  intended  not  the  death  of  Chrifl 
for  the  faving  of  any  but  the  eleft,  then  he  never  intended  the 
falvation  of  any  to  whom  the  gofpel  is  revealed  but  the  eleft  ; 
and  then  he  never  defigned  any  falvation  for  the  greateft  part 
of  men  to  whom  the  gofpel  was  or  is  revealed  on  any  condi- 
tion whatfoever  ;  for  fmce  faj  there   is  no  other   natne  under 
heaven  given  by   which  ye   can  be  faved,  falvation  could  not 
be  intended  for  them  on  any  condition  whatfoever,  to  whom 
the  benefit  of  Chrift's    death  was   not   intended.     Now  were 
this  fo;  how  comes  that  gofpel,  which  firfl  brought  to  light  this 
reprobating  do6lrine,  to  be  flyled  (b)  the  ti?}ie  when  the  good- 
nefs  and  love  of  God  our  Savior  appeared  to  mankind?  Why 
doth  Chrift  fay,  fc)  God  fo  loved  the  world,   that  he  ,fent  his 
beloved  Son  into  the  world,  not  to  condemn  them,    but  that  the 
world  through  hi?n  might  be  faved  ;  and  the  apoftle  herein  is 
love  made  manifeft,  fdj  that  God  Jent  his  Son  into  the  world 
to  be  the  propitiation  for  our  fins,  that  zue  might  live  through 
him  ?  Why  is  he  flyled  a  God    rich  in  mercy,  and  plenteous 
in  goodnefs  to  the  fons  of   men,  who  is  fo  fparing  ot  mercies 
to  the  greateft  part  of  mankind,  that  feeing  them  in  equal  mil- 
ery  and  want  with  his  eleft,  and  as  worthy  of  it  as  they  were, 
he  Ihould  Ihut  his  bowels  of  compaflion  up  againft  them,  and 
even  from  all  eternity  exclude  them  from  his  loving  kindnefs 
and  mercy  ?  Why  is  it  faid   (ej   that  his   tender  mercies  are 
over  all  his  works,  if  they  are  fo  reftrained  from  his  moft  no- 
ble creatures  ?  (f)  Doth  God  take   care  for   oxen  ?  faith  the 
apofle  ;  yea,  faith  this  do6lrine,    mujch  better  than  for  man ; 
he  making  plentiful  provifions   for  the  prefervation  of  their 
life,  but  none  at  all  for  the  fpiritual  and  eternal  lite  of  the  far 
greateft  portion  of  mankind,    but  having  left  them  under  a 

(a)   Aas  iv.  12. fb)  Tit.  iii.  4. (c)  John  iii.  16,  17. (d)  t 

Jcha  iv.  9,  10. C^J  Pfal.  tiii.  8.  cxlv,  9. (fj  i  Cor.  ix.  9. 


128r  £xtent  of  Chrifi's  Redemption^ 

■/ 
neceffity  of  perifhlng  and  being  miferable  forever,  fgj  Their 
heavenly  Father  feeds  the  fowls  of  heaven,  faith  our  Lord, 
and  are  not  you  much  better  than  they,  and  fo  more  fure  of 
your  provifions  from  this  loving  father  ?  True,  faith  this 
doftrine,  as  to  the  provifions  for  this  mortal  body  which  we 
have  common  M'ith  the  brutes  that  perifh  ;  but  moft  of  us 
are  fo  negle£led  by  him  who  bears  the  name  of  Father,  and 
is  the  Father  of  our  fpirits,  that  he  hath  peremptorily  ex- 
cluded thefe  immortal  beings  from  a  capacity  of  obtaining 
that  food  which  nouriflaeth  to  eternal  life.  Again,  why  is  he 
reprefentcd  as  one  who  fhj  waiteth  to  he  gracious,  (i)  and 
flretcheth  out  his  hand  all  the  day  long  to  a  rebellious  people, 
when  from  eternity  he  bath  excluded  fo  great  a  number  from 
his  grace,  and  left  them  inevitably  to  fufFer  what  his  hand  and 
his  counfelhad  determined  before  that  they  fhould  fufferr  God, 
faith  the  apoJUe,  (k)  loved  usfirjt  before  we  loved  him.  God, 
faith  this  dottrine,  hated  the  generality  of  us  firft,  before  W6 
hated  him,  and  did  prevent  us  not  with  his  bleflings,  but  with 
fubjeftion  to  an  eternal  curfe.  How  could  the  apojlle  truly 
fay  to  the  hardened  and  impenitent  Jew  (I)  defpijefi  thou  the 
riches  of  his  goodnef's,  patience  and  long  f^ff^ring,  not  knoW' 
ing  that  the  goodnej's  of  God  leadetk  thee  to  repentance  ?— <■ 
Why,  faith  the  Jew,  doeft  not  thou  tell  us  God  hardenetk 
whom  he  will,  and  that  we  are  of  that  number  ;  that  he  hath 
given  us  up  to  a  fpiritual  fl umber,  and  fo  never  intended  any 
benefit  to  us,  never  provided  any  faivation  for  us  by  the  death 
of  his  Son  ?  What  therefore  meaneft  thou  by  the  riches  of 
his  good nefs  to  men,  lying  under  his  decree  of  preterition,  or 
how  can  his  patience  be  defigned  to  lead  them  to  repentance, 
who  were  appointed  for  wrath,  and  not  faivation,  from  eter* 
nity  ?  We  may  indeed  be  treafuring  up  wrath  againft  the 
day  of  wrath  ;  but  it  is  inevitable  wrath  which  we  had  never 
any  power  to  avoid,  God  having  no  intention  to  give  us  any 
intereft  in  that  Jcfus,  who  alone  delivers  from  the  wrath  to 
come.  Talk  then  no  more  ot  the  revelation  of  the  righteous 
judgment  of  God  ;  for  we  appeal  to  the  reafon  of  mankind 
whether  it  be  a  righteous  thing  to  condemn  men  to  eternal 
inifery  for  that  which  it  was  never  in  their  power  to  avoid. 

In  fine.  Why  doth  God  fay  that  fmj  he  delighteth  in  mercy, 
and  in  theexcije  (n)  oj  loving  kindnejs,  and  that  to  think  thus 
of  him  is  truly  to  know  him  ?  Since  it  is  his  good  pleafure 
to  leave  us  under  an  abfolute  incapacity  of  his  mercy,  and  his 
loving  kindnefs  ?  Why  doth  he  fay,  (oJ  he  would  have  cleanj- 

(g)  Mat.  vi.  26. (h)  Ifa.  xxx.  >8. (t)  Ifa.  Ixv.  2. (k)  t 

John  iv  14- —  ^/yRom,  ii.  4, (m)  Mich.  yii.  18..: (n)  ier,  \\.  24. 

■ (0)  Ezek.  xxiv.  13. 


Extent  of  Chrijl's  Redemption.  itg 

ed  us,  and  toe  would  not  be  cleanfed,  when  he  never  intended 
us  any  intereft  in  that  blood  of  Chrift  which  alone  cleanfeth 
from  all  fin  ?  Why  doth  he  fay  and  fwear,  he  hath  no  pleaj- 
ure  in  the  death  of  him  that  dies,  but  rather  taketh  plcafure  irt 
this,  that  they  fhould  turn  and  live,  when  his  mere  arbitrary 
pleafure  hath  left  them  under  a  necefTity  that  they  ihould  die 
and  not  live,  and  put  this  unanfwerable  queflion  into  their 
mouths,  fpj  if  our  tranfgrefjion  and  our  Jins  he  upon  us,  and 
no  Savior  was  by  God  intended  to  redeem  us  from  them,  hozo 
fliould  we  then  live  f  Why,  laflly,  doth  he  fay,  (q)  0  Ifrael, 
thou  ha/l  dejlroyed  thyfelf  but  in  me  is  thy  help  f  For  be  it 
this  refpefts  their  temporal  condition  in  this  world,  and  the 
concernments  of  the  bodv,  there  is  no  thought  more  difhon- 
orable  to  the  Father  of  fpiritSj  afld  the  lover  of  fouls,  than 
that  he  fhould  be  helpful  to  men  in  temporals  ;  but  when  he 
fees  their  fouls  finking  into  eternal  mifery,  intend  them  no 
help,  and  put  them  under  no  pofTibility  of  efcaping  it  ;  or 
that  lys  providence  fliould  be  llill  employed  in  making  pro- 
vifions  for  the  bodies  even  in  the  wicked  and  unthankful  ; 
but  that  when  by  the  fame  power,  and  the  fame  fufferings  of 
his  Son,  he  could  have  made  the  fame  provifion  for  the  fouls 
of  others  as  he  is  fuppofed  to  have  done  for  his  elect,  he 
fliould  by  a  mere  arbitrary  aft  of  preterition  eternally  and  in- 
evitably exclude  them  from  itj  and  leave  them  under  a  necef- 
fuy  of  being  the  everlafling  objefts  of  his  wrath. 

Section  II. — 2dly.  Hence  it  muft  follow,  that  Chrift 
never  died  with  an  intetition  to  fave  them  whom  he  doth  nob 
aftually  fave,  and  deliver  from  the  wrath  to  come  :  And  why 
then  doth  he  fay,  (r)  that  he  came  doxon  from  heaven  to  givf. 
life  unto  the  world,  and  that  his  Father  (fjfent  his  Son  into 
the  world,  that  the  world  through  him  might  have  life  ;  and 
that  he  loill  give  his  fejk  for  the  life  of  the  world :  I  am  the 
bread  oj  life  ;  if  any  ?nan  eat  of  (his  bread  he  flioll  live  forev- 
er :  (t)  Verily,  verily,  he  that  believeth  in  me  hath  everlafling 
life  ;  plainly  encouraging  all  to  do  fo  ?  Why  doth  he  fay  to 
them,  fuj  who  would  not  come  unto  (i.  e.  believe  in)  him  that 
they  might  have  life,  thefe  things  I  fay  unto  you  that  ye  might 
be  faved  ?  Yea,  why  doth  hf  inquire,  how  oft  would  I  have 
gathered  ye  as  an  hen  doth  her  chickens  under  her  wings,  and 
you  would  not  be  gathered,  and  fo  pathetically  wifli  that  they^ 
from  whofe  eyes  thofe  things  were  after  hid,  had  known  in 
their  day  the  things  belonging  to  their  peace  ?  You  may  as  well 
hope  to  reconcile  light  and  darknefs  as  thefe  words  of  Chrifl^ 

fP)  Ezek.  xxxiii.  xo. fq)  Hof.  xili.  ^,—-^fr)  John  vi.  33,  35.— -• 

l/j  John  iii.  16. CtJ  John  vi.  47, fuJ  John  v.  54—40. 

R 


igQ  Extent  of  Chrijl^s  Redcmpticn, 

with  his  intention  to  die  only  for  them  whom  fliouM  actually 
befaved.   - 

SECTiOJi  III. — 3^(>'.  Hence  it  muft  follow  that  none  of 
thofe  to  whQm  God   never  intended   falvation  by  Chrift,    or 
■wijo  fhall  not  be  atlually   faved  by  him,  are  bound  to.  believe 
in  him  ;   for  had  not  this  Savior  come  into  the  world  they 
could  not  have  been- obliged  to  believe  in  him,  and  is  not  it  to 
them  all  one  to  have  no  Savior  come  at  all,    and  none  come 
for  them  ?  Moreover,  if  he  died  not  for   them,   they  cannot 
believe  in  his  death  ;    if  there  be    no  falvation  for    them    ill,. 
Chrift,  they  cannot  believe   he  is  their  Savior  ;    fhould  they 
believe,  muft  not  their  faith.be  in   vain,    feeing    it   cannot 
alter  the-  intentions  of  God  in  delivering  his   Son  up   to  the 
death,  or  of  Chrift  in  dying  for  the  eledt  only,  and  why  then 
do  the  minifters  of  the  gofpel    promlfe    falvation  to   all  men 
provided  they  believe,  when  no  falvation  is  provided  for  all  ? 
And  fo  none  can  be  tendered  by  them  to  all  on  any  condition 
whatfoever  ?     Since   God   himfelf  never    intended   falvation 
fhould,  be   obtainable   by  all,   and  therefore  never  could  give 
thenli  commifBon   to  tender  it  to  all  on  any  condition  whatfo- 
ever, why  doth   Chrift  fay  to  all  the   Jezcs  that  came  to  him 
(vj  this  is  the  co?nmand  of  God  that  ye  believe  in  the  name  of 
the  Son  of  God  ;   fince  this  command  muft  be  a  declaration  of 
God's  will  that  they  fliould  all  believe,  and  his  intention  that 
the  generality  of  the  Jews  fhould  not  have  falvation  by  Chrift, 
fliews  his    contrary   will  ?  And,  laftly,  why  doth  he  promife 
falvation  to  all  if  they  believe,  by  faying,  (w)  he  that  believeth 
fliall  be  Javcd  ;  (xj  whofoever  believeth  in  him  fliall  have  ev- 
erlajling  Ufe  ;  and  then  inquire  thus,  if  I  fay  the  truths  why 
do  you  not  believe  me  ;    feeing  he  died  not  with   an  intention 
to  purchafe  falvation  to   many   of  them  whom  he  would  not 
actually  fave  ? 

/^thly.  Hence  it  clearly  follows  that  no  man  can  be  con- 
demned hereafter  tor  final  impcnitcncy  and  unbelief,  feeing, 
he  tranfgreffeth  no  law  of  God  by  his  unbelief  ;  for  furely 
God  commandeth  no  man  to  believe  in  Chrift  for  falvation,  , 
for  whom  he  never  intended  falvation  by  Chrift,  or  to  repent 
for  falvation  whom  he  intended  not  to  fave  by  Chrift  ;  (ince 
.therefore  where  there  is  no  tranf2:re{rion  there  can  be  no  con- 
dcmnation  ;  why  doth  Chrift  threaten  to  the  Jews,  (y)  that 
if  they  did  not  believe  he  was  the  Chrifl,  i.  e.  the  Savior  of  the 
world,  they  fhould  die  in  their  fuis  ?  Why  doth  he  declare 
thpm  who  believe  not  in  him  fz)  inexcvfcabk  and  without  all 
cloak  for  their  fns,  and  why  doth  the  apoftle  fay,  how  fhall 

(v)  John  vi.   19. (^Tf^  Mark  xvl.  16. fx)  John  vJ.  tfi.  viii. 

46. {yj  John  viii.  24. (x)  John  xv.  22,  24. 


Extent  of  Chrijl' 5  Redemption.  J31 

Z0£  efcapc  if  zve  nrgleEl  fo  great  falvation  ?  Since  iMat  can 
be  no  falvation  at  all  to  them  for  whom  it  never  was  intended, 
and  it  nuift  be  all  one  to  them  to  negle^^  and  ufe  the  grcatcil 
diligence  abotjt  it.  In  a  word,  either  it  was  poffible  tor  the-Jii 
who  die  in  their  impenitence  and  unbelief  to  believe  and  re- 
pent to  falvation,  or  it  was  not  fo  ;  if.  it  were  paffible,  then 
either  Chrift  mufl  have  died  for  them,  or  it  mull  be  poiTiblc 
for  them  to  be  faved  without  a  Savior  ;  if  it  was  not,  the\ 
cither  mufl  not  be  obliged  at  ail  to  believe  and  repent,  o: 
they  mufl  be  obliged  to  do  what  it  was  impoflfible  for  lhe:;i 
to  do;  yea,  feeing  this  impoffihility  arifeth  only  irom  God".; 
denial  of  that  grace  to  them  ivhich  he  vouchfafes  to  his  clc^i 
(fgr  had  they  tlic  fame  grace,  it  would  or  might  have  the  fame 
cffeft  upon  them}  it  follows  that  God  mufl  both  wi|l  they 
fhould  repent  and  believe,  becaufe  he  commands  and  obliges 
them  fo  to  do,  and  yet  will  they  fhould  neither  repent  nor  be- 
Ijeve,  becaufe  he  wills  the  denial  of  that  grace  without, whicji 
it  is  impofTible  they  fhould  do  fo. 

Section  V.^ — ^My.  Hence  it  will  follow  that  neither 
the  ele£l,  nor  uoneletl.  can  rationally  be  exhorted  to  believe,; 
not  they  who  ar.e  not  eletted,  becaufe  Chrifi  died  not.  -for 
them  ;  not  the  elect,  for  he  that  knows  himfelf  to  be  one  of 
that  number  haih  believed  and  repented  already  ;  if  he  do  not 
know  this,  he  cannot  know  that  Chrifi  died  for  him,  and  fo 
he  cannot  know  it  is  his  duty  to  believe  in  him  for  falvation. 
Whereas  if  you  aiTert  Chrifi  died  for  all,  then  may  you  ra- 
tionally exhort  all  men  to  believe,  fince  every  one  mufl  know 
that  he  who  died  for  all,  died  for  him  alfo,  and  therefore  that 
')\  is  his  duty  to  believe  in  him  for  .falvation. 
,'.^SECTiOiN  6. — dlhly.  Hence  it  mu ft  follow  that  God  hath 
not  vouchfafed  fufhcient  means  of  falvation  to  all  to  whom 
the  gofpel  is  revealed  ;  for  feeing  there  is  no  pardon,  no  juf- 
tification,  no  peace  with  God,  no  deliverance  from  the  wriuli 
to  come»  to  be  obtained  but  through  faith  in  him,  no  (a)  olh- 
er  name  given  by  which  ive  can  be  faved  ;  they  who  have  no 
interell  in  Ins  death  can  have  no  means  of  obtaining  pardon 
and  falvation.  Now  as  all  were  not  IfraCl  who  were  c^lfrael, 
fo  all  are  not  of  the  number-  of  the  elefl  to  whom  the  gofpel 
is  revealed  ;  fo  that  if  falvation  by  Chrifi  cat:  be  obtained 
only  by  the  cleft,  the  refidue  of  thofe  to  whom  the  gofpel  is 
revealed  can  have  no  means  lufTicient  tor  falvation.  But  this 
is  contrary 

\fl.  To  the  whole  tenor  of  the  gofpel  wliicli  is,  f.iitli  the 
apajlle,  (b)  the  power  of  God  throupfn  fnth  to  the  falvation 
fif  every  one  that  hehevctk  ;  ( c)  the  zcord  of  grace  wh>ch  is  a- 

[a)  Adslv,  12.- — (h)  Rom.  i,  16. (c)  Actsxx.j::. 


i32  Extent  of  Chriji' s  Redemption. 

bit  to  build  us  up,  and  give  us  an  inheritance  among  thofe  that 
are  fanclijitd  :  fdj  The  faving  grace  of  God  which  hath  ap' 
psared  to  a'J  ?nen  ;  thoic  fcriptures  which  are  able  to  make  us 
wife  unto  Jalvation  ;  that  gofpel  which  was  written  that  we 
vught  believe  that  Jejus  is  the  Chriji,  and  believing  mighi 
have  lije  through  his  najne.  John  xx.  30. 

^dly.  If  men  have  not  fufficient  means  to  be  faved  by  the 
covenant  o\  gracp,  then  have  they  only  means  given  them  to 
increafe  their  condemnation,  yea,  fuch  means  which  they 
cannot  but  ufe  to  their  greater  and  more  heavy  punifhment  ; 
fince  (e)  he  who  knows  his  majlers  will,  as  all  to  whom  the 
gofpel  is  revealed  rnay  do,  and  doth  it  not,  Jhall  be  beaten 
with  more  ftripes  ;  and  fo  it  had  been  better  for  ihem  not  to 
have  known  the  way  of  |ife,  or  to  have  had  no  covenant  of 
grace  tendered  to  them.  For  if  they  be  not  able  by  the  aflift- 
ance  pt  that  grace  which  God  is  willing  to  vouchfafe  them, 
to  repent  and  believe  the  gofpel,  they  muft  lie  under  a  necef- 
fity  of  being  dan^ned  fpr  not  receiving  the  truth  in  the  love  of 
it,  and  ot  that  negleft  of  this  falvation,  which  renders  it  ira- 
pofTible  they  fhould  efcap.e  the  wrath  of  God,  and  under  a 
neceffity  of  periihing,  for  ffj  if  we  repent  not  we  mujl  all  per- 
■iJJi  ;  and  this  impenitency  and  unbelief  muft  be  more  crimi- 
nal for  being  committed  under  the  gofpel  difpenfation,  than 
otherwife  it  would  have  been  ;  fo  that  the  revelation  of  the 
gofpel  mufl  be  the  foreft  judgment  to  them,  feeing  it  muft  in- 
creafe their  damnation  without  apoflibility  in  then^  who  want- 
ed means  fufficient  to  procure  pardon  and  falvation,  or  of  ob- 
taining any  blefiings  by  it ;  whereas  it  is  certain,  that  this  Fa- 
ther of  fpirits  cannot  be  fo  unnatural  to  his  own  immediate 
offspring,  as  to  defjgn  theif  greater  mifery  by  his  moft  gra- 
cious difpenfations  ;  fince,  as  our  Savior  argues,  ('gj  if  earth- 
ly parents  being  evil,  will  not  be  fo  unnatural  to  their  chil- 
dren, much  !efs  a;?// ^i:r  heavenly  Father  be  fo  to  his ;  and 
that  this  lover  ot  fouls,  who  hath  declared  his  ways  cannot  be 
unequal  to  them  becaufc^/i^  all  fouls  are  his,  can  dcfignnoth- 
in^T,  much  lefs  aft  any  thing  on  purpofe  to  increafe  their  con- 
demnation, and  their  inevitable  ruin. 

o^dly.  If  all  men  under  the  gofpel  liave  not  means  fufficient 
to  repent  and  believe,  fo  as  they  may  be  faved,  vouchfafed  by 
God,  then  muft  he  ftill  withhold  fomething  from  them,  with- 
out which  they  cannot  repent  and  believe  to  falvation,  t^/z. 
fpecial  grace,  fo  called,  bec^ufe  it  is  peculi^irly  granted  to  the 
pled  ;  an  irrefiftable  impulfe,  with  which  the  converfion  of  the 
fmner,  faith  and  repentance  will  certainly  beproduced,  and  \.'ith- 

(d)  Tit.  ii.  11.^ (e)  Luke  xii,  A^.—ffj   Luke  xiii.  3. f§j 

IVl^t  vii.  II. /'/•y  iizck.  xviii.  4. 


Extent  of  Chrijl's  Redemption,  135 

out  which  they  neither  will  nor  can  be  wrought  in  us ;  a  divine 
energy,  or  an  almighty  power  like  that  which  God  exerts  in 
the  creation,  or  the  raifing  ot  the  dead,  we  being  by  it  made 
new  creatures,  and  vd\itAJrom  a  death  in  Jin,  to  a  life  of  right - 
eoufnefs.  Now  if  the  want  of  all,  or  any  of  the  things  be  the 
reafcn  why  fo  many,  who  live  under  the  gofpel  difpenfation, 
do  not  believe  and  repent  to  falvation  ;  and  upon  this  account 
it  is  that  they  continue  in  their  impenitence  and  unbeliel,  be- 
caufe  they  want  this  fpecial  grace,  and  divine  energy  to  do  fo ; 
thcfe  great  abfurdities  will  follow. 

iji.  That  God  condemns  them  to  deftruftion  for  that  which 
is  BO  fin ;  for  fure  it  is  no  fin  in  the  creature  not  to  do  that 
which  can  alone  be  done  by  the  almighty  power  oi  God, 
and  which  cannot  be  done  without  that  proper  aft  of  God  he 
never  would  afford  to  them  ;  for  then  it  mull  be  the  fin  of 
man  not  to  be  God  ;  if  therefore  God  Ihould  punifh  men  for 
not  doing  that  which  therefore  is  not  in  their  power  to  do,  be- 
caufe  it  requires  a  divine  energy  which  he  will  not  exert  on 
their  behalf,  he  mufl  puniih  them  for  not  being  equal  in  pow- 
er with  God  himfelf. 

o.dly.  Then  muft  every  impenitent  and  unbelieving  perfon 
have  a  juft  excufe,  and  a  fufficient  plea  why  he  Ihould  not  be 
punifhed,  or  condemned  for  his  infidelity  and  unbelief,  and 
they  might  cry  to  God  as  did  the  officers  of  the  Jezos  to  Pha- 
raoh, fij  wherefore  dealejl  thou  thus  with  thy  fervants  ?  There 
is  no  jir aw  given  to  us,  and  thoujayejlto  us,  make  bricks  :  no 
fpecial  grace,  no  divine  energy  afforded  us,  and  thou  fayeft  to 
us,  do  that,  which  can  no  more  be  done  without  it,  than  men 
can  make  bricks  without  ftraw,  and  thy  Jervants  are  beaten, 
but  the  fault  is  in  him  who  denies  us  Itraw,  and  yet  requires 
bricks ;  yea,  who  requires  that  faith,  and  that  repentance 
which  he  never  would  afford  us  means  fufficient  to  perform  ; 
for  the  plea  of  infufficicncy,  or  want  of  llrength  for  the  doing 
that  which  is  commanded,  is  an  excufe  fufficient  in  the  judg- 
ment of  all  mankind  where  it  is  truly  pleaded;  I  could  not 
help,  or  I  could  not  avoid  it ;  I  had  no  means,  and  no  ability 
to  do  it,  is  an  apology  fufficient  in  the  mouths  of  all  men,  nor 
fcarcely  can  a  man  be  found  fo  barbarous  as  to  condemn  and 
punifh,  when  he  is  alfured  this  is  indeed  the  cafe  ;  and  ftiall 
we  then  afcribe  greater  feverity  to  a  righteous  God  !  If  not, 
it  muft  be  certain  men  cannot  appear  incxcufablc  for  their  im- 
penitence and  unbelief,  unlefs  God  had  vouchfafed  them  mreans 
fufficient  to  repent  and  believe. 

Section  VII. — Reply.  Here  it  is  fa  id  we  all  had  ftiength 
fufficient   to  believe  in  our  firft  parent  Adam^  and    tiierelore 

(ij  Exod.  V,  15,16 


134  JExknt  of  Chrifi's  JicdempUm. 

jfi^yhp  de^lf  wUh  as  if  we  had  ix  ftUJ.  Tq  this  ianwa[\tabl^ 
pi-etence,  fo  weak,  faith  the  judicLaus  Dr.  Cia^.ct,  that  n.otlung 
hut  a  defperate  caufe  flioiijd  force  aoy  man  to  take  (helter  iu 
it,  J.anfwer, 

ij^.  That  it  pwa,s  the  trjith  of  the  o.bj.e£lion,  vi^.  that  tp  re- 
quire of  men  what  was  ever  impofTible  for  them  to  do  under 
the  l^igheft  penalties,  and  to  pnnifh  and  condemn ,,t.he^  ff)rnof 
4pfng  it,  is  evidently  unjuft  and  cruel.  ,,.,  |,    .,  j.  . . 

^diy.  It  is  evidently  falfe  that  Adam  in  the  ftate  or  inno. 
cency,  that  is,  before  he  had  finned,  had  power  to  repent  of  his 
iniquity,  and  to  believe  in  a  favior  not  yet  revealed  for  the  rc- 
fnilfion  of  fins ;  thefe  are  the  powers  of  a  lapfed  finner  only, 
and  theretore  could  only  agree  to  Adam  in  his  lapfpd  ll^te,  or 
when  he  was  as  impotent  as  we  now  are ;  lo  that  if  he  then, 
who  was  become  as  one  of  us,  was  able  to  repent  and  believe 
\vithout  fpecial  gr^pe,  fo  was  his  poflerity;  if  he  had  no  abiU 
jty,  in  c^fe  he  fhould  fall,  to  rife  again  by  faith  and  repent- 
ance, we  could  have  no  fuch  power  in  him.  2.di)\  They  who 
thei;i  were  not,  were  not  in  Adam,  for  Non  otitis  nulla  funt 
prcedicata,  and  that  which  is  not,  hath  no  power,  that  being 
flvyays  in  a  fubjeft,  and  a  confequent  of  the  effence,  far  Fo^ 
tejiqtes  fequuntur  ejjtntiam.  To  fay  our  nature  was  in  Adam, 
^n4  f"^  oiir  power  and  pur  will  might  alCo  be  in  him,  is  alfa 
fi^lfe;  ^r  Ada??i  wa>  a  pa^'ticnlar  man,  an  Individuum,  2^nA 
therefore  could  have  only  an  individual  and  particular  nature, 
and  therefore  only  a  particular  will  and  power.  To  fay  he 
had  a  nature  like  to  that  of  purs  derived  fronj  him,  is  to  fa^ 
he  had  not  the  fame  numerical  or  individual  nature,  for  Nul- 
lumjimik  ejl  idem,  tjence,  whereas  that  which  is  faid  of  hu- 
man nature  in  comn^pn,  agrees  to  every  human  nature ;  many; 
things  may  be  faid  pi  the  human  nature  oS.  Adam,  which  agree 
to  the  human  nature  of  none  pf  his  pofterity,  viz,  that  it  was 
the  firlh  human  nature  that  was  in  the  world;  that  it  was,  en" 
tirely  and  immediately  created  by  God,  andxame  not  into  the 
world  by  generation  ;  that  it  was  free  from  fin,  and  made  up- 
right;  that  it  was  able  to  perform  perfeft  obedience  ;  that  it 
dwelt  in  paradife,  and  was  call  out  thence  for  eating  the  forbid- 
cleii  fruit ;  and  laftly,  the  nature  oi  Adam  had  a  power  to  c,on» 
tiaue innocent,  and  without  fin,  whereas  it  i&certajn  our  nature 
never  had  fo  ;  for  we  could  never  hinder  the  fin  of  our  nature, 
nor  the  influence  which  the  fin  of  Adam  had  upon  it  to  make 
us  finners.  In  a  word,  the  queftion  is  not  concerning  the 
juftice  of  condemning  the  nature  oi  Adam,  but  concerning  the 
jullice  ol  condemning  our  perfons  to  eternal  punifiiment 
for  not  doing  that  which  it  was  always  impoflible  for  th«;ui 
to  do. 


Extent  of  Chrijl's  Redeinption,  i^g 

^dly.  Admitting  this'  abfurd  imagination,  that  we  had  this 
power  in  our  firft  parents,  and  that  we  lofl  it  by  the  fin  of  our 
nature  in  them,  what  is  this  to  the  import  ot"  all  thofe  texts  of 
fcripture  which  exhort  all  men  to  repent,  and  proffer  life  tor 
them  that  do  fo,  and  command  all  men  to  belieVe,  and  prom- 
ifc  falvation  to  them  upon  that  condition,  threatening  at  the 
fame  time  damnation  to  the  impenitent  and  unbeliever,  fince  all 
thefe  things  are  fpoken  to  the  fallen  race  of  man  ;  and  fo,  if  God 
be  ferious  in  them,  declare  his  great  unwilllngnefs  that  fallen 
man  fhould  periflb  by  his  impenitence  and  unbelief,  and  his 
paflionate  defire  that  he  fiiould  believe  and  repent  ;  and  fee- 
ing he' that  wills  the  end,  muft  alfo  will  the  means  abfolutcly 
neceffary  to  the  obtaining  of  that  end  ;  he  cannot  be  fuppofed 
wanting  at  the  fame  time  in  affording  means  fufficient  to  ob- 
tain the  end,  and  fo  cannot  have  left  even  lapfed  man  under 
an  impofTibility  of  obeying  his  commands  and  exhortations  to 
repent  and  believe.  Moreover  the  law  of  repentance,  and 
faith  for  the  remiflion  of  fins  was  not,  nor  could  it  be  in  force 
till  we  had  lapfed,  and  fo  it  was  by  this  hypothefis  impofTible 
to  be  fulfilled  before  it  was  in  force  ;  the  exhortations  to  re- 
pent and  believ^c,  the  promifes  of  pardon  and  falvation  to  the 
penitent  believer,  and  the  threats  made  to  the  impenitent,  and 
him  that  is  not  jullified  by  faith  in  chrift,  mufl  be  all  given 
to  fallen  man  ;  and  fo,  according  to  the  fame  hypothefis,  mufl 
be  promifes  on  a  condition  impoffible  to  be  performed,  and 
threats  upon  a  default  impoffible  to  be  avoided.  They  are 
declarations  of  the  will  of  God,  and  fo  mufl  be  commands 
and  exhortations  to  perform  it  ;  and  fo,  fuppofe  God  willing 
that  he  fliould  perform  what  he  commandeth  and  exhorts  us 
to  perform,  and  yet  by  leaving  him  under  an  impoffibility  of 
doing  that  which  he  commandeth  and  exhorts  him  to,  and 
peremptorily  denying  that  aflTiflance,  without  which  it  mufl 
always  be  impoflTible,  he  fhews  he  is  not  willing  he  fliould  do 
what  he  commandeth  and  exhorteth  him  to  do.  Again,  to 
deter  men  from  doing  fuch  an  a£lion  by  the  feverefl  threats, 
is  to  pretend  a  great  unwillingnefs  that  a6lion  fhould  be  done ; 
and  yet  to  leave  them  under  an  impoffibility  to  avoid  it  with- 
out that  afli fiance  which  he  will  not  yield,  is  to  be  both  will« 
ing  and  refolved  it  fliall  be  done.  To  promife  pardon  to  a 
lapfed  pcrfon  upon  condition,  is  in  effeft  for  God  to  fay  he 
will  not  impute  to  him  his  formei-  fault,  but  will  deal  with 
him  according  to  his  future  carriage,  to  which  a  conditional 
promife  always  hath  relation  ;  but  if  he  requires  what  he 
knows  that  firfl:  fault  hath  rendered  utterly  impoffible  to  be 
done  by  him,  he  flill  imputes  that  fault,  and  puniflies  him  at 
the  fame  time  for  it  as  he  pretendelh  to  remit  it  ;  and  furely  it 


136  ExUnl  of  Chrijl*s  Redemption^ 

is  no  fmall  matter  to  render  God  fo  deceitful  and  delufory,  Co 
infincere  and  hypocritical  as  this  opinion  makes  him. 

Should  a  phyfician  come  to  a  patient,  whofe  ftomach  was 
fo  weakened  through  his  intemperance  or  lull,  that  it  could 
bear  no  ftrong  meat,  and  his  feet  fo  infeebied  that  he  could 
fcarce  walk  from  his  couch  to  his  bedfide,  and  profefs  an  ear- 
ned: defire  to  cure  his  diftempers,  and  promife  him  recovery, 
provided  he  would  follow  his  prefcription,  might  it  not  rea- 
fonably  be  expefted  he  fhould  prefcribe  fuch  means  for  his 
recovery, that  it  was  pofiTible  for  him  in  this  condition  to  make 
ufe  of  I*  If  then  he  fliould  enjoin  him  to  eat,  and  to  dijeft  the 
ftrongefl  meats,  and  walk  fome  hours  in  the  fields,  becaufe  he 
formerly  could  do  fo  before  he  fell  into  this  difability  and  fee- 
blenefs,  would  not  all  men  pronounce  him  a  deluding  cheat, 
and  one  that  hypocritically  and  infincerely  pretended  his  re- 
covery, and  promifed  it  with  equal  vanity  and  folly,  intending 
only  to  infult  over  his  prefent  mifery  ;  and  yet  this  is  the  rep- 
refentation  of  our  gracious  God  in  this  affair  which  thefe  men 
offered  to  us  ;  for  the  bleffed  _Jfus  is  the  phyfician  which 
God  fent  to  heal  our  natures  of  the  difability  we  had  contraft- 
ed  by  the  fall,  and  to  promife  us  a  remedy,  which  if  we  would 
ufe,  we  fhould  recover  that,  or  a  better  life  than  that  from 
which  we  fell,  and  to  threaten  the  fevereft  judgments  if  we 
negleft  fo  to  do.  But  then,  if  only  he  doth  promife  this  re- 
covery on  fuch  a  condition  as  that  very  fall  hath  rendered  us 
unable  to  perform,  and  which  he  never  will  enable  us  to  per- 
form, mult  he  not  be  guilty  of  the  like  hypocrify  and  infin- 
cerity  in  propounding  to  us  an  impoffible  remedy,  and  infult 
only  over  the  mifery  of  his  creatures  whilfl  he  pretendeth 
kindnefs  to  them  ?  And  how  unrea.fonable  is  it  to  impute  fuch 
deceit,  falfehood,  infincerity  and  injuftice  to  a  good  and  right- 
eous God,  which  we  cannot  but  abhor  in  man  ?  For  fure, 
moft  graciouflv  to  exhort,  moll  affeftionately  to  invite,  raoft 
earneiily  by  the  greatefl  promifes  and  threats  to  move  us  to 
repent  and  believe,  when  he  at  the  fame  time  is  firmly  pur- 
pofed  to  withhold  the  means  by  which  alone  we  can  do  either, 
is  to  infult  over  his  mifera-ble  creatures  in  the  higheft  manner ; 
and  to  deal  thus  with  myriads  of  myriads  for  the  fin  of  Adam, 
is,  as  it  were,  to  meditate  revenge  upon  the  greateft  part  of  his 
pofterity  to  the  world's  end,  for  what  was  only  done  by  the 
firft  man  ;  yea,  it  is  to  do  this  under  pretence  of  love  and  kind 
affeftion,  and  a  vehement  defire  and  concern  that  they  fhould 
efcape  the  mifery  that  very  fin  had  brought  upon  them,  and 
recover  the  felicity  they  had  loft  by  it,  by  thofe  very  means 
he  doth  prefcribe  ;  and  yet  to  leave  them  under  an  utter  in- 
capacity to  perform  thofe  means ;  which  to  conceive  and  to 
aifert  of  our  moll  gracious  God,  is  highly  to  difhonor  and 


Extent  of  Chriji's  Redcmptiorii  i^f 

tlafpheme  his  facred  Majefty,  and  reprefent  him  fo  unto  the 
world,  as  even  the  worfl  of  men  would  not  endure  to  be  rep- 
refented. 

Section  VIII. — 'We  find  our  blefTed  ^^t^/or  marvelling 
at  the  unbelief  of  his  own  people  ;  for  fjj  he  ?narvelkd at  their 
unbelief.  Now,  can  he  who  knows  they  could  not  believe  by 
reafon  of  the  difabiiity  they  had  contra6led  by  the  fin  of  Ad- 
am^  wonder  that  they  did  not  what  it  was  impoffible  for  them 
to  do  ?  Again,  when  he  heard  the  anfwer  of  the  centurion^ 
fkj  he  marvelled,  faying,  verily  I  have  not  found  fo  great faiik^ 
no  not  in  Jfrael ;  but  if  this  faith,  whenever  it  is  wrought  in 
any,  is  the  cfFeft  of  an  almighty  power,  what  reafon  could  he 
Iiave  to  marvel,  that  it  was  found  where  tliat  almighty  power 
was  exerted,  or  that  it  was  not  found  where  the  fame  power 
was  withheld  ?  To  clear  this  by  fome  few  inftances  from  fcrip- 
ture, 

ifL  St.  Matthew  informs  us  that  Chrift  upbraided  the  cit- 
ies in  which  mofl  of  his  mighty  works  were  done,  bccaufe 
they  repented  not,  faying,  flj  wo  unto  ye,  Chorazin  and  Beth- 
faida,  and  to  thee  Capernaum,  who  fJiall  be  brought  down  to 
hell  ;  it  f mil  he  ?nore  tolerable  for  Sodom  and  Gomorrah,  Tyre 
and  Sidon,  in  the  day  of  judgment  than  for  you  ;  for  if  thefe 
mighty  works  had  been  done  in  them,  they  would  have  repentf^ 
in  fackcloth  and  afies,  and  have  remajned  to  this  day.  Now 
not  to  difpute  whether  the  repentance  of  Sodom  and  Gomor- 
rah, Tyre  and  Sidon,  would  have  been  fincere,  or  only  exter- 
nal and  hypocritical  (though  it  is  not  reafonable  to  conceive 
that  fuch  repentance  would  have  caufed  them  to  remain  to 
that  day,  or  that  Chrift  would  upbraid  them  for  want  of  a  fin- 
cere  repentance  produced  in  them  by  thofe  mighty  works, 
which  doubllefs  he  required  by  faying  to  thefe  very  perfons, 
(7nJ  repent  you,  for  the  kingdom  of  heaven  is  at  hand  J  by  an 
example  of  an  hypocritical  repentance  which  only  would  have 
been  produced  in  others  by  the  fame  works,  (I  fay  not  to  in- 
fift  on  this)  why  fhould  our  Lord  denounce  thefe  woes  upon 
them,  and  declare  their  future  punilhment  more  intolerable  in 
the  day  of  judgment  than  that  of  thofe  unnatural  finncrs,  and 
moft  vile  idolaters,  for  want  of  that  repentance  which,  not- 
withftanding  all  the  mighty  works  which  lie  had  done  among 
them,  he  knew  it  was  impoffible  for  them  to  perform  ?  He 
might,  according  to  the  vain  hypothefis  confuted,  have  faid 
to  them,  wo  to  you  that  the  fin  of  Adam  hath  difabled  you 
from  repenting;  but  could  not  with  any  fliew  of  juflice  pro-' 
nounce  fuch  dreadful   woes  and  judgments  on  thtm   for    net 

(jj  Mark  vi.  6. (kj  iVlauh.  viii.  lO. (l)  Maitli.  xi.  20,.  sf  •— ' 

8 


i 38  Extent  cj  Chriji's  Redemption'.  ^ 

doing  that  then,  which  they  fo  long  ago  were  rendered  whol- 
ly unable  to  perform,  and  that  upon  a  reafon  which  did  not 
in  the  leaft  remove  the  difabihty. 

zdly.  (n)  The  men  cJ Nineveh,  faith  Chrift,  Jhall  rife  up  in 
judgment  with  this  generation,  and  Jhall  condemn  it  (for  its 
impenitenceycTi^Ai?}'  repented  at  the  preaching  of  Jonas  (though 
lie  did  no  miracle  among  them)  and  behold  (though)  a  greater 
than  Jonas  is  here  (calling  you  to  repentance,  you  do  not  re- 
pent.) Now  if  the  men  ot  Nineveh  only  repented  by  virtue 
of  that  divine  affiftance,  which  God  would  not  vouchfafe  to 
the  Jetos  ;  if  notwiihftanding  all  Chrijl's  exhortations  lo  re- 
pentance, it  was  impoflible  they  fhould  repent  for  want  of  like 
afTiftance  ;  why  fhould  they  be  condemned  at  all,  or  why  for 
want  of  that  repentance,  which  Nineveh  only  performed  by 
that  afiillance  which  they  could  not  have  ? 

2)dly.  Our  Lord  upbraids  the  Scribes  and   Pharifees  for  not 
repenting,  and  entering  into  the   kingdom  of  God  as  the  very 
Publicans  and  Harlots  had  done  before  their  eyes,  faying,  (0) 
verily  I  Jay  unto  you,  that  the  Publicans  and  Harlots  go  into 
the  kingdom  oj  God  before  you  :  Jor  John  came  to  you  (to  in- 
ilruftyou)  mihezvay  of  rightcoiifnefs,  and  ye  believed  him  not  i 
but  the  Publicans  and  Harlots  believed  hi?n  ;  and  ye,  when  ye. 
have  fee n  (them  do)  it,  repented  not  afterwards  that  ye  might 
believe  him.     Now  is  it  matter  ot   reproach  and  fhame  to  any 
perfon  that  they  do  not  what  another  doth,  unlefs  it   be  fup- 
pofed  that  they  have,  or  at  Icafl  might  have  had  the  like  pow- 
er and  abilities  to  doit;    this  paffage  therefore   fliews    (i//.) 
That  the  6'cr/^«  and  Pharifees,  and  other   Jews,  might  and 
ought  to  have  been  moved  by  the  admonitions  ot  the   BaptiJl^ 
and  the    example  of   the  Publicans,    to  repentance  and  faith  ; 
for  why  elfe  doth  Chrijl  here   upbraid  them  that    they   after- 
wards repented  not.^  that  they  might  believe  ?  Qdly.  That  there- 
fore an  internal,  irrcfiflable  force  of  power  cannot  be  necefTa- 
ry  to  produce  this  repentance  and  this  faith  ;  for  if  the  Pub- 
licans and  Harlots  were  thus  moved  to  repent,   what   wonder 
is  it  that  they  went  before  the  Scribes  and  Pharifes,  who  hav- 
ing nofuch  impulfe,  were  left  under  an  impoflibility  of  repent- 
ing that  they  might  believe  ?     "Why  is  it  reprefented  as  their 
crime,  that  they  repcmed  not  at  the  preaching  o^  John,  or  did 
not  follow  the  example  of  the  Publicans,  fince  the  event  fhews 
that  no  fuch  irrcfiftible  motive  to   repentance    was    contained 
either   in  the  preaching  of  the  BaptiJl,  or  the  example  of    the 
Publicxins  ? 

^thly.    In  the  parable  of  pcrfons  invited  to  the  wedding  fup- 
per,  we  find,  that  fpj  he  who  came,  not  having  on  a  wedding 

(nj  Matth.  xii,  41. (0)  Matlh.  xxi.  31,  32. fpj  Malth.  xxii.  15"; 


l^xtentof  Chrijl's  Redemption.  1.39 

garment  was  fpeechlefs,  as  being  felfcondemned,  tm  yap  {MVioh 
'i%ii-i  oi^r-^i-nH-j  x-xrixprnv  layr-jv,  tor  having  nothing  to  fay  againfc 
the  fentence  to  be  palled  i^on  him,  he  condemned  himfeli, 
faith  Chryjojlom :  but  why  fhould  he  be  fpeechlels,  it  he 
could  have  pleaded  with  truth  and  a  good  confcience,  that  he 
never  had  or  could  have  means  to  procure  fuch  a  garment, 
and  therefore  ought  not  to  be  caft  out  into  outer  darknefs,  lor 
that  which  he  could  never  help? 

^thly.  In  the  parable  of  the  talents^  he  who  improved  not 
his  fingle  talent  is  declared  to  be  ( q)  a  wicked  and  Jlothjul 
Jervant,  and  that  becaufe  he  did  not  what  he  ought  fo  have 
done.  Now  there  can  be  no  obligation  lo  impofhbilities,  no 
iniquity  in  not  doing  what  he  could  not  do,  and  no  punilh- 
ment  due  on  that  account,  this  being  to  punilh  him  becaufe 
he  did  not  an  impoffibility  ;  and  Chrijl  by  faying  to  all  who 
had  received  talents  (r)  ncgociatc  tilt  I  come^  demonllrates  he 
conceived  they  all  had  power  fo  to  do. 

Section  IX. — jthly.  That  which  doth  render  this  doc- 
trine moft  worthy  to  be  reje^ied  by  all  who  truly  love  their 
God  and  Savior,  is  this  coiihderation  ;  that  it  unworthily  re- 
flefts  upon  our  good  and  gracious  God,  our  bleffed  Lord,  and 
merciful  higk  priejl,  who  is  in  fcripture  often  faid,  but  by  this 
dodrine  is  denied,  to  be  the  Savior  of  tJicworld. 

For  xji.  It  in  effeil  declares,  that  he  who  is  in  fcripture 
ftyled  love.,  hath  from  eternity  hated  the  greateft  portion  of 
mankind,  fo  lar  as  to  leave  them  under,  and  even  condemn 
them  to,  a  ftaie  of  everlalling  and  inevitable  mifery.  For,  if 
he  himfelf  faith,  (f)  Jacob  have  I  loved,  and  Efau  have  I  hat- 
ed, only  becauf'i  he  laid  the  viountains  and  heritage  of 
Efdu  wafle,  is  there  not  greater  reafon  to  fay,  he  hated  all 
thole  fouls  whom  he  hath  utterly  excluded  from  any  intereH 
ill  that  Jejus  who  alone  delivers  hom  the  wrath  to  come  ?  U 
he  is  faid  to  (t)  hate  his  brother  in  hn  heart,  who  luficrs  him 
to  go  on  in  his  (in  without  reproof,  nmfl  not  he  hate  thofe  fouls 
much  more,  who  by  his  decree  ot  preterition  concerning  them, 
when  he  \ii&%  defigning  the  great  work  of  man's  redemption, 
hath  laid  them  under  a  fad  necefiity  of  iinnaiig,  fo  as  to  be 
obnoxious  to  Hill  greater  mifery  ?  Our  Lord  makes  it  the 
particular  cafe  of  Judas,  that  (u)  it  had  b':en  better  Jor  him 
he  had  not  been  born  :  whereas  this  dottrine  makes  it  the  cafe 
of  all,  fave  only  the  clett.  Now  can  we  imagine,  that  t!;at 
God  who  will  require  the  blood  of  fouls  from  every  XL\it:k- 
man  ^vllo  doth  not  warn  the  fiuncr  to  turn  trom  his  ir;!i;!';v 
that  he  die  not,  Ihould  himfelf  leave  them  inevitably  tt    v  :i;;i 

('j)    Matrh.  x'cv.  2^,  27. (r)  Luke  xix.  13.- — [fj   Mai.  i.  :,  3. 

( t J  Les'.  xix.  17. (u J   MatUi,  xxvi.  24. 


140  Exteiit  of  Ckrijl's  Redemption, 

in  it  ?  So  that  what  he  doth  threaten  to  him  only,  fvj  whe 
being  often  reproved  hardeneth  fus  heart,  fliould  be  the  ftate 
and  cafe  of  almoft  all  men  before  they  came  into  the  world, 
VIZ.  to  be  dejlroycd  without  remedy. 

zdly.  It  reprefents  that  God,  who  is  continually  declared 
mjcripture  to  be  a  God  rich  in  goodnefs,  plenteous  in  mercy^ 
and  of  great  pity  towards  all  his  creatures,  as  having  no  bow- 
els of  companion,  no  drop  of  mercy,  no  inclination  to  do  good 
to  the  generality  of  his  moft  noble  creatures,  obnoxious  to 
death  and  endlefs  milery  ;  and  therefore  as  proper  objefts  of 
his  mercy  and  compaflion,  as  thofe  whom  in  his  love  and  pity 
he  redeemed ;  but  rather  an  unmoveable  refolution  before  tiiey. 
had  a  being,  to  withhold  from  them  h'^  lovingkindnefs  and 
mercy,  and  to  fhut  his  bowels  of  compai.  .on  up  againfl  them. 
And  is  not  this  to  reprefent  our  God  and  Savior  more  un- 
compaffionate  to  the  fouls  of  men,  than  were  that  priejl  and 
Levite  to  their  brother's  body,  who  feeing  him  ready  to  peri£h 
by  his  wounds,  fw)  paffed  unconcerned  by  another  way  ? 
When  this  great  lord  faith  to  his  fervant,  to  whom  he  had 
forgiven  the  great  debt,  fx)  oughte/l  not  thou  to  have  had 
(ompajjion  on  thy  fellow  fervant,  even  as  I  had  pity  upon  thee  ? 
Would  not  this  doclrine  teach  him  to  anfvver,  Lord,  I  have 
chofen  to  deal  with  hjm  as  thou  dealefi  with  the  greatell  part 
of  mankind,  tp  whom  thou  never  intendeft  to  forgive  the  leafl 
nnite,  and  on  whom  thou  wilt  never  have  the  leaft  compafTion  ? 
And  when  the  apoftle  inquires,  fyj  if  any  ?nan  fee  his  brother  in 
tieed,  and  Jhuttelh  up  his  bowels  of  compafjion  from  hnn,  how 
dwelleth  the  love  of  God  in  him  ?  Would  not  this  do61rine 
teach  him  to  reply,  even  as  it  dwells  in  God  hirafelf  towards 
the  generality  oi  mankind  ?  To  make  this  more  apparent,  let 
us  confider  thefe  four  things  ; 

\fl.  That  God  by  fending  his  Son  to  be  the  Savior  oi  the 
world,  or  in  giving  him  up  to  the  death,  had  no  other  prima- 
ry end  than  the  glorilying  himfeli  in  the  falvation  of  menj 
fzj  he  fent  his  Son  to  be  the  propitiation  for  our  Jtns,  that  we 
might  live  through  him;  (a)  that  the  world  through  hini 
might  be  faved;  had  therefore  dcfigned  his  death  for  the  fal- 
vation ot  all  men  upon  conditions  poUible  to  be  performed  by 
them,  he  rpufl  have  glorified  himfelf  more,  than  by  rellrain- 
ing-  the  defign  of  it  only  to  the  falvation  of  a  fe\y. 

zdly.  That  the  death  of  Chrifl  was  a  fufjicient  facrince  for 
the  fins  of  the  whole  world,  and  fo  might  have  procured  a 
conditional  pardon  for  all  men  as  well  as  for  the  elc6r,  had 
God  been  pieafed  to  give  Iiim  up  to  the  death  for  us  all. 

f'vj    Prov.   xxix.  I, (nu)  Luke  x.  31.  37-.- — fx)  Mattli    xviii. 

33. (y)  1  John  iii.  '7. (i^J  i  John  iy.  9.  10. (aj  John  iii.  57. 


Extent  of  Chrijl's  Redemption.  141 

3c//y.  That  it  could  be  no  ways  more  diflionorable  to  God, 
or  more  inconfiftent  with  his  jullice,  wifdoin,  hatred  of  fin,  or 
any  other  of  his  attributes,  to  have  defigned  Chnji's  death  for 
the  faivation  of  all  men,  than  to  intend  it  only  tor  the  falva- 
tion  of  thofe  few  whom  they  ftyle  the  eleft. 

4M/)'.  That  they  who  are  fuppofed  to  be  excluded  by  God 
from  any  benefit  by  Chriji's  death,  were  as  much  the  offspring 
of  the  Father  of  /pints,  and  the  fouls  that  ht  had  niade^  as 
much  partakers  ot  the  fame  nature  in  which  our  Savior  fuf- 
fered,  and  every  whit  as  miferable,  and  as  much  wanting  an 
intereft  in  our  Lord's  falutary  paflion,  as  they  who  are  iup- 
pofed  to  be  the  objeils  of  the  pardon  and  faivation  purchafed 
by  our  Savior's  blood.  Can  it  be  then  co'ifiUent  with  the 
grace,  goodnefs  ana-mercy  ot  the  divine  nature,  and  of  the 
lover  Of  fouls,  and  the  relation  which  this  father  of  f pi r its 
beareth  to  them,  to  confign  the  death  oiChrift  to  procure  par- 
don and  faivation  only  to  a  few,  and  to  fuffer  the  far  greater 
part  of  fouls  which  were  equally  his  offspring,  as  capable  of 
faivation  by  the  very  fame  means,  as  miferable,  and  lo  in  the 
fame  need  of  pardon  and  faivation  with  the  reft;  to  remain 
inevitably  miferable  only  for  want  of  God's  deligning  the. 
fame  facrifice  for  the  procuring  mercy  to  them  as  well  as 
others  ? 

If  it  be  faid  God  doth  this  to  declare  his  fovereignty,  or 
prerogative  over  his  creatures,  in  (hewing  and  denying  mercy 
to  whom  he  pleafeth  : 

1  anfwer,  God  never  exercifeth  any  fovereignty,  or  prerog- 
ative over  his  creatures,  which  is  repugnant  to  his  rich  grace, 
/joodnefs,  love,  mercy  and  compallion  to  the  fouls  which  he 
hath  made  ;  and  therefore  never  fo  as  to  leave  the  greaieft 
part  of  them  obnoxious  to  eternal  and  inevitable  ruin,  when 
he  hath  a  remedy  provided  fuSicicnt  to  prevent  it,  if  he  diid 
not  arbitrarily  exclude  them  from  it.  When  under  the  Ro. 
man  and  the  Grecian  government  the  Father  had  an  abfclute 
power  over  his  children,  and  in  the  Eafcrn  nations  the 
Prince  had  abfolute  power  over  his  fubjetts  ;  would  thi.s 
prerogative  and  fovereignty  excufe  them  from  a  feverity  and 
rigor  unworthy  ot  a  Father  or  a  Sovereign,  in  leaving  molf 
ot  their  fiibjecls  and  their  children  under  the  cxtremell  mif- 
ery,  when  by  the  very  fame  means  that  a  few  of  them  have 
been  refcucd  from  it,  they  might  all  have  been  fo  ?  And  fliaU 
we  then  impute  that  rigor,  want  of  natural  affection  and  com- 
panion to  the  lover  ot  fouls,  and  the  benign  government  of 
our  heavenly  Father,  which  we  could  not  but  condemn  and 
abhor  in  earthly  governors,  and  in  {he  fathers  of  our  fefi  ? 

And  ',^dly.  This  opinion  reiidcrs  the  God  of  truth  and  of 
fmcerity,  and  who  hath  magnified  his  (ruth  abovn  all  his  name. 


142  Extent  of  Chrijl's  Redemption, 

fo  full  of  guile,  deceit  and  infincerity,  diflimulation  and  hy- 
pocrify,  that  he  ^ho  doth  conceive  God  may  addrefs  himfelf 
to  his  creatures  without  diftinfclion,  as  in  the  fcripture  he 
continually  doth,  and  yet  hath  left  them  deilitute  of  a  capacity 
of  mercy,  and  of  all  ability  to  help  themfelves,  may  doubt  of 
his  fincerity  and  truth  in  all  the  declarations  contained  in  his 
f acred  word.     For, 

ijl.  It  reprefents  that  God  who  declares  exprefsly  and  z{- 
firn\dii\\ ely,  ihdii  he  would  have  all  men  to  be  faved,  all  mea 
to  come  to  repentance,  and  fwears  that  the  converfion  of  a  fin- 
ner  from  that  iniquity  in  which  he  may  die  would  be  highly 
pleafing  to  him  ;  and  negatively,  that  he  would  not  that  any 
one  JJiould perijh,  (hzl  he  delighteth  not  in,  would  not  the 
death  ot  him  that  dies  ;  denying  to  fend  his  Son  to  die  for 
their  falvation,  or  to  vouchfafe  them  means  fufficient  to  re- 
pent and  turn  to  him  ;  and  fo  rendering  it  impofTible  they 
flaould  repent,  or  avoid  peirlflilng  in  their  iniquity. 

2dly.  It  reprefents  him  who  declares, /ze  would  have  pureed 
them  who  would  not  be  purged,  he  would  have  gathered  thejn 
who  zuould  not  be  gathered  ;  and  inquires  what  could  he  have 
done  more  to  enable  them  to  bring  forth  good  grapes,  who 
only  brought  forth  fouer  grapes  ;  denying  them  any  intereft 
in  the  blood  of  cleanfing,  or  any  fufficient  means  to  enable 
them  to  bring  forth  good  grapes. 

3///)'.  It  introduceth  that  God,  who,  according  to  the\vhole 
tenor  of  the  fcripture,  calls  upon  men  without  exception  to 
repent  and  be  converted,  that  their  fins  may  be  blotted  cut, 
and  they  may  not  die  in  them,  fending  all  his  prophets  to  re- 
duce his  people  from  their  finful  courfes,  hecavje  he  had  co?n- 
pojjion  on  them,  inquiring  of  them.  Why  will  you  die  P  Will 
you  not  be  made  clean  ?  When  Jiiall  it  once  be  ?  Yea,  waiting 
that  he  might  be  gracious,  and  Ji retching  out  h-is  hand  all  the 
day  long  to  a  rebellious  people,  and  exercifing  the  richncfs  of 
his  goodnefs,  patience,  and  long  fuffering,  to  bring  them  io  re- 
pentance ;  denying  to  the  mofl  of  them  to  whom  he  thus  af- 
ie£lionately  fpeaks,  any  pofTibiiity  of  being  made  clean,  of 
turning  to  him,  or  repenting,  or  efcaping  death. 

j^thly.  It  reprefents  him  who  faith  ^vlth  the  greatcll  paf- 
fion,  (bj  Oh  that  they  were  wife,  that  they  would  con fider  their 
latter  end  I  fcj  Oh  that  my  people  had  hearkened  to  me,  and 
Ifrael  had  walked  in  my  way  !  (d)  Oh  that  thou  haclf  heark- 
ened to  my  connnandments  !  fej  Oh  that  thou  hadji  knoxvn  in 
this .  thy  day  the  things  which  belong  to  thy  peace  ;  and  in- 
quireth  in   the  moll  aflefting   manner,  ffj   How  fall  I  give 

ft'jDeiit.  V.  29, /^cy  Pfal.  Vxxxi.  13. fdj  Ifa.  xlviii.  iS. 

(^J  Luke  xjv.  42. —  ffj  Hor.  xi.  8. 


JExtent  of  ChrijVs  Redemption.  143^ 

thee  up,  Ephraim  ?  How  Jhall  I  deliver  thee,  Ifrael  ?  How 
Jliall  I  make  thee  as  Admah  ?  HozvJIiall  I  fet  thee  as  Zeboim  ? 
My  heart  IS  turned  m  vie,  my  repentings  are  kindled;  after 
all  thefe  feeming  tranfports  of  affeftion  and  defire  of  their 
welfare,  and  yearning  bowels  of  compaflion,  refufing  to  have 
the  leaft  compaflion  for  them,  and  decreeing  to  leave  them 
without  a  Savior,  without  means  of  being  fpiritually  wife, 
truly  obedient,  or  having  any  faving  knowledge  of  the  things 
belonging  to  tjjeir  peace. 

^ihly.  It  reprefents  him  as  one  encouraging  the  foolifii,  an3 
the  fcorner,  fgj  to  turn  at  his  reproof,  by  a  proniife  oi  pour~ 
ing  his  fpirit  on  hi?n  ;  the  fimple  fhj  to  forjake  the  JooliJIt 
and  live  ;  the  wicked  man  (i)  to  for  fake  his  way,  and  turn 
to  the  Lord  that  he  may  be  abundantly  pardoned  ;  (k)  to  ceafe 
from  evil,  and  learn  to  do  well,  that  though  his  fins  were  as 
crimfon  he  might  be  white  as  zuool  ;  yea,  more  concerned  to 
find  the  loft  fheep,  than  for  ilie  ninetynine  that  went  not  a- 
ftray,  and  rejoicing  more  at  the  return  of  his  prodigal  Son, 
than  in  him  who  never  wandered  from  him  ;  yet  leaving  the 
generality  01  men  under  an  incapacity  to  return  froia  their 
iimplicity  and  folly,  or  to  ceafe  to  do  evil  ;  leaving  the  prod- 
igal to  familh  on  his  hufks,  and  the  loll  flieep  without  ability 
to  return  to  the  fhepherd  of  his  foul. 

Section  10. — Lajlly.  This  doftrine  is  vifibly  deflruftive 
of  almoft  all  the  atts  of  piety  and  virtue.     And, 

\Ji.  All  prayer  and  fupplication  is  the  duty  of  all  chrif- 
tians  ;  (I J  it  is  to  be  performed  by  them  in  every'  place,  and 
at  all  times  fmj  without  ceafing  ;  it  is  to  be  offered  up  for  all 
chriflians,  and  all  men,  and  this  in  faith,  believing  that  we 
fhall  receive  our  petitions  ;  fiij  and  all  thefe  prayers  are  to- 
be  put  up  in  the  name  of  Chrifl,  imploring  all  mercies  and 
blcflings  for  his  fake,  and  through  his  meritorious  paflion, 
which  how  can  we  do  ferioufly,  and  in  faith,  if  we  may  rea- 
fonably  qucftion  whether  Chrift's  merits  do  refpcft  us,  or  are 
available  in  our  behalf  ?  How  can  we  do  this  for  all  men,  pro- 
vided God  himfelf  hath  taught  us  that  his  Son  never  died  for  all, 
nor  did  he  defign  his  paflion  for  the  benefit  of  all,  but  only  for 
the  benefit  ofhiseleft;  for  whom  alone  we  cannot  pray,  becaufe 
we  cannot  know  them  ?  Moreover,  we  have  no  accefs  to  God 
the  Tatherhxix.  by  him  by  whom  (0)  wc  are  brought  nigh  to  God  i 
it  is  through  faith  in  fpj  him  we  have  tins  freedom  oj  accejs  with 
confidence  ;  it  is  only  through  the  blood  of  Jefus  that  we  can 
come  to  God   with  full  affurance  of  J  ait  h  ;  how  therefore 

(g)  Prov.  i.  2-5. (h)  Prov.  ix.  6. (i)  Ifa.  v.  7. fk)  Chap.  i. 

16,  i«. flj  Eyh.  vi.  18.. (m)  i  Their,  v.  17. {n)  i   Tim.  ii. 

X,  8. (oJ  Kpli.  ii.  13,  i8. {f)l\th.  x.  19,  20. 


144  Hxtent  of  Chrift's  Redemption, 

can  we  hzve  accefs  to  him  in  our  prayers  for  pardon,  or  for 
any  other  fpiriiual  bleflings  for  all  men  through  him,  or 
through  the  blood  of  Chnit,  if  he  did  not  (hed  his  blood  for 
all  ?  f<^J  I  exhort,  faith  the  apojtle,  that  prayers  and  intercef. 
Jio7is  \or  fpiritual  bleflings,  deprecations  for  the  averting  of 
thofe  judgments  which  our  fins  deferve,  'Andi  giving  of  thanks 
for  the  bleflings  whicti  they  have  received,  he  made  for  all 
men.  hlow  it,  as  there  we  read,  God  would  have  all  men  to  be 
faved,  and  Chiiil  hath  given  himlejf  a  ranfom  for  all ;  it  is 
eafy  to  difcern  how  we  may  pray  in  faith  for  all  tliefe  blef- 
lings to  all  men  ;  but  if,  according  to  the  doctrine  maintained 
in  exprefs  contradi6tion  to  thefe  words,  Chrill  did  not  give 
himfelf  a  ranfom  for  all,  but  for  the  ele6l  only,  who  are 
known  to  God  alone  ;  and  if  God  intended  not  the  falvation 
of  all  men,  but  of  his  eleft  only,  it  is  hard  to  conceive  how 
Ve  fhould  thus  pray  for  all  in  faith,  fince  it  mull  then  be  cer- 
tain that  we  cannot  put  up  our  petitions  for  thtm  in  the  name, 
and  througli  the  merits  of  that  Jejus  who  never  died  for  the 
rnoft  of  them,  or  have  a  freedom  oi  accefs  to  the  Father  for 
them  through  that  blood  which  by  him  never  was  intended  to 
be  fhed  to  procure  pardon,  or  any  other  fpiritual  bleffing  for 
them,  (r)  I  will,  faith  the  fame  apofle.  that  men  pray  every 
where,  lifting  up  pure  hands  without  doubting  :  Which  pre- 
cept how  can  any  man  obferve  ?  i.  e.  How  can  he  pray  with 
confidence,  who  is  not  alTured  that  Chrift.  is  his  and  their 
Savior  for  whom  he  pra3's  ?  Or  that  God,  for  Chrifl's  fake, 
isdifpofed  togrant  his  requefl  ?  It  is  a  great  encouragement  to 
pray  for  pardon,  and  for  the  faving  grace  ot  God,  to  believe 
that  God  is  truly  willing  and  defirous  to  aflbrd  them  to  all  that 
do  thus  afk  and  feek  them,  and  are  ready  to  ufe  the  means 
prefcribed  by  him  to  enjoy  them  ;  and  that  his  Savior  died  to 
procure  this  pardon,  and  thefe  bleflings  to  all  men  thus  defir- 
ous of  them,  thus  willing  to  do  all  they  can  to  have  them. 
Whereas  the  contrary  apprehenfion  muft  needs  damp  devo- 
tion, and  render  us  unable  to  come  to  God  with  that  faith 
he  lo  exprefsly  doth  require,  and  without  that  doubtfulnefs 
and  doubleniindednefs  he  as  exprefsly  doth  forbid  \  for  whea 
a  man  mull  thus  concc^ive  within  himfelf,  perhaps  God  hatb 
loved  me  ;  perhaps  he  from  eternity  hath  palled  an  aft  of 
preierition  on  me,  and  fo  can  never  have  any  regard  to  my 
welfare  ;  perhaps  Chrift  died  to  procure  pardon  and  falvation 
for  me  upon  poflibie  and  reafonablc  terms,  if  1  be  willing  to 
perform  them  ;  perhaps  he  never  intended  to  procure  any 
ble fling  for  me  by  his  death  ;  furely  he  can  apply  himfelf  to 
God  for  any  of  thefe  blefhngs  but    faintly    and   diflruflfully, 

(^)  I  Tim,  ii.  J. (r)  Vcr,  8, 


Exttnt  of  Chrifis  Redemption.  145 

who  is  thus  taught  to  doubt  whether  he  hath  any  redeemer  or 
mediator,  or  not. 

zdly.  It  is  the  duty  of  all  chriftians  (fj  to  give  thanks  aU 
ways  for  all  things  to  God  in  the  name  of  our  Lord  Jefus 
Chrifi,  ft)  to  offer  the  facrifce  of  praife  continually  by  him, 
(u)  to  give  thanks  to  God  the  Father  by  him.  fwj  In  every 
thing  give  thanks,  faith  the  apoflle,for  this  is  the  will  of  God 
in  Chrifi  y<fus  concerning  you  ;  and  this  we  are  to  do  for  all 
men.  That  opinion  therefore  which  obftrufts  this  gratitude, 
which  deprives  God  of  his  praife,  and  ftops  our  mouths  from 
being  opened  in  thankfgivings  to  him,  muft  be  repugnant  both 
to  Jcripture,  and  to  reafon.  Now  fure  mofl  men  can  never 
be  obliged  to  thank  God  for  fending  his  Son  into  the  world, 
if  he  was  never  fent  with  a  defign  of  doing  good  to  them  ;  or 
Chrift  for  their  redemption,  it  they  were  not  redeemed  by 
him  ;  they  cannot  heartily  recent  the  kindnefs  of  their  God 
and  Savior,  who  know  not  that  he  is  their  Savior,  or  that  his 
kindnefs  ever  v/as  defigned  for  them,  or  will  be  extended  to 
them  ;  they  cannot  give  thanks  to  God  for  all  men,  who  arc 
obliged  to  believe  he  hath  no  kindnefs  lor  the  greateft  part  ot 
men  ;  fothat  either  Chrifi  is  an  univerfal  Savior,  or  the  grealcfl 
part  of  chriflians  are  difobliged  and  incapacitated  reafonabiy 
to  thank  or  to  praife  him  for  any  thing  that  he  hath  done 
or  fuffered.  If  indeed  God  to  redeem  men  from  eternal  mif- 
ery  was  fo  kindly  affetled  towards  them,  as  to  provide  for  all 
that  were  obnoxious  to  it,  a  Savior  from  the  wrath  to  come, 
all  men  may  eafily  difcern  how  much  they  are  obliged  to 
praife  and  celebrate  him  for  his  favor  and  mercy.  Ifouf 
Lord  Jefus  for  us  men  and  for  our  falvation  came  down  from 
heaven,  and  was  made  man,  and  was  crucifed  for  us  under 
Pontius  Pilate,  then  may  we  fay  with  faints  and  angels,  fxj 
worthy  is  the  Lainb  that  wasflain  to  receive  honor,  and  glory , 
and  blefjing,  for  he  hath  redeemed  us  to  God  by  his  blood.  Bnt 
then  fuppofmg  Chrifi  is  not  the  redeemer  of  all,  but  of  thofe 
only  who  fliall  be  finally  faved,  thefe  grounds  of  thankfulnefs 
cannot  rcfpetl  all  chriflians,  but  rather  thofe  alone  who  are 
alTurcd  of  their  falvation. 

3<//)'.  'Hie  great  duty  required  both  of  Jero  and  Gentile,  is 
to  love  the  Lord  with  all  our  hearts  ;  this,  faith  our  Lord,  is 
iht  great  commandment  moft  certainly  obliging  all  mankind. 
Now  if  God  hath  been  fo  kindly  affefted  to  all  ?nen,  fo  care- 
fill  ot  their  welfare,  as,  for  procuring  and  prom.oting  their  fal- 
vation, to  fend  his  own  beloved  Son  to  be  their  Savior,  and 
to  give  him  up  to  the  death  that  they  might  live  through  him, 

ffj  Eph.  V.  20. (t)  Ileb.  xiii.  i-'. (u  I  i  ThelT.  v.  i«. fiu-, 

«  Tim.  ii.  i. fxJ  Rev.  v.  9,  12. 


146.  Extent  of  Chrift's  Rtdemption, 

tKat  he  dotli  heartily  defign  their  happinefs,  and  hath  put  no 
har  on  his  part  to  the  obtaining  of  it  ;  they  muft  have  thea 
the  highell  obligations  to  love  him  as  their  gracious  frieiid 
and  bcncfaftor,  and  to  fay  with  the  royal  Pjalmifl,  (y)  Love 
the  Lord,  0  vi\  foul,  and  forget  not  all  his  benefits,  who  rc- 
deemeth  thy  hfe  from  dcfrudion,  and  crowneth  thee  with  jner^ 
cy,  and  with  loving  kindnefs ;  but  if  he  intended  no  fucb 
Ivindnefs  to  the  grcatell  part  of  mankind,  what  motive  can 
they  have  to  love  him  \7ho  never  had  any  love  to  their  fouls  ? 
Surely  they  cannot  be  obliged  to  love  him  for  that  redemp- 
tion which  never  was  intended  for  them,  or  for  that  grace 
which  will  not  be  vouchfafed  to  them. 

^thly.  The  do£lrine  of  general  redemption  layeth  the  greateft 
obligations  on  us  to  fear  the  Lord  and  his  goodnefs,  and  to 
perform  our  duty  to  him  from  the  refentment  of  his  kindnefs 
to  us,  and  the  aflurauce  it  affords  us  that  our  fincere  endeav- 
or to  perform  it  will  find  acceptance  with  him.  For  if  God 
thus  loved  us  firft,  furely  we  all  ftand  bound  to  fiie>v  oar  love 
to  him  again  hy  that  obedience  which  is  tlte  only  teft  of  our 
fincere  afiection  ;  if  Chriji  hath  bought  us  with  the  price  oi 
his  own  precious  blood,  we  ought  to  glorfy  him  with  our 
jouls  and  bodies  which  arc  his.  But  how  can  he  be  moved  to 
ferve  God  in  confideration  of  thefe  benefits,  who  is  ignorant 
that  they  were  intended  for  him  ?  How  can  any  man  apply 
himfelf  cheerfully  to  ferve  that  God,  whofe  favorable  incli- 
nation towards  him,  whofe  readinefs  to  accept  his  fervice  he 
doubteth  of.  It  is  partly  the  benefits  we  have  received,  and 
partly  the  advantages  we  may  receive  from  a  fuperior,  which 
are  the  prevailing  motives  to  ferve  him.  If  then  God  never 
intended  any  benefit  to  the  grcatefl  part  of  mankind,  if  they 
have  no  beloved  through  whom  their  perfons  and  performan- 
ces can  be  accepted,  if  through  the  want  of  an  intercft  in 
Chriji  they  never  can  have  any  advantage  by  him,  or  any 
fpiritual  blefling  ;  muft  they  not  be  entirely  deprived  of 
thefe  prevailing  motives  to  the  fervice  of  their  God  and  Sav- 
ior ? 

Cjthly.  The  doftrine  of  univerfal  redemption  tends  highly 
to  the  promotion  of  God's  glory,  it  gives  him  the  glory  ol  his 
free  love,  rich  goodnefs,  great  mercy  and  compafTion  to  the 
fons  of  men,  far  above  the  contrary  doftrine  ;  tor  if  to  re- 
deem any  doth  magnify  his  goodnefs,  to  redeem  many  doth 
incrtafe  it,  to  redeem  all  doth  advance  it  to  thehigheft  pitch  ; 
for  the  more  are  benefited  the  greater  is  the  glory  of  the  bcn- 
efaftor.  For  fliould  a  King  finding  five  thoufand o\\\\i  fub- 
jccts  under  miferable  thraldom  redeem  one  hundred  oi  them^ 

fjj  Pfal.  ciii,  1,  2,  3. 


Extent  of  Chrijl's  Redemption.  147 

leaving  the  reft,  as  worthy  of  his  favor,  and  in  equal  need  of 
it,  to  perifh  in  their  mifery  ;  would  he  magnify  his  love, 
goodnefs,  his  pity  and  compaffion  to  them  as  much  as  if  he 
had  extended  his  love  and  goodnefs  to  them  all  ?  Had  they 
all  forfeited  equally  his  favor,  would  his  mercy  be  as  much 
magnified  in  pardoning  a  hundred  of  them,  as  in  pardonino 
them  all  ?  if  the  King  fliould  declare  that  now  was  the  time 
his  love  unto  his  fubjetls  JJiould  appear^  that  he  would  JJiczv 
kimjclf  gracious  to  them  all,  and  that  he  delighted  in  exeraf- 
ing  loving  hindnefs  to  them  all,  and  was  unwilling  clny  one  oj 
them  Jliould  perijli,  that  he  had  tender  bowels  of  compaffion 
for  them,  and  that  whofoever  of  them  was  not  redeemed  and 
faved,  were  dejpijers  of  his  rich  goodnefs,  and  negleftors  of 
\ih  great  ftlvation  :  would  it  not  highly  tend  to  his  difhonor, 
that  after  all  rhefe  declarations  he  intended  not  his  favor  to 
any  more  of  them  ?  Would  not  all  men  think  he  a£ied  infin- 
cerely,  and  very  unfuitably  to  thefe  declarations  of  his  lov€ 
and  kindnefs  to  them  all  ?  And  fhall  we  then  impute  this  to 
the  great  God  of  love,  our  heavenly  Father,  and  benign  gov- 
ernor, which  in  an  earthly  Prince,  we  fhould  account  delufory 
and  infincere,  inhuman  and  unmerciful  ? 

6tJily.  This  doftrine  of  general  redemption  do  th  beft  in- 
ftrufl  us  how  to  imitate  the  goodnefs,  mercy  and  compalTion 
of  our  God,  even  by  being  kind  and  merciful  to  all,  and  ready 
to  procure,  as  much  as  in  us  lies,  the  welfare  of  all  men. 
We  are  called  (z)  to  love  our  enemies,  and  to  be  kind  to  them 
that  hate  us,  (a)  and  to  do  good  to  them,  that  zve  ?nay  be  the 
children  of  our  heavenly  Father,  fbj  may  be  merciful  as  our 
Father  is  mercful,  he  being  kind'  to  the  unthankful  and  the  e-- 
viL  :  and  are  thus  taught  of  God  to  love  one  another,  and  to 
abound  in  love  one  to  another^  and  to  all  men,  (c)  to  be  kind 
one  to  another,  tender  hearted,  forgiving  one  another  even  as 
(rod  for  Chrijl's  fake  hath  Jorgiven  us  ;  and  that  no  for- 
givenefs  is  to  be  expe6>ed  from  God's  hands,  (dj  if  zve  do  not 
every  one  from  his  heart  forgive  his  brother's  trefpajfes. 
Now  if  God's  love  to  men  be  not  as  large  as  the  affection  and 
defire  of  doing  good  m.uft  be  in  us,  if  he  be  not  as  ready  to 
forgive  every  one  that  repents  their  trefpaffes,  as  wc  are  bound 
to  be,  how  can  we  be  obliged  to  this  extenhve  charity  and 
mercy  by  his  example,  and  bound  to  exercife  it  that  we  may 
be  like  him  ?  And  not  rather  bound  to  contra6l  our  love  and 
rnercy,  left;  we  fhould  exceed  our  pattern,  and  fhould  oveiaft 
him  ?  Should  we  imagine  that  the  bowels  of  God's  love  and 
mercy  weie  confined  to  fome  few,  and    all  that  Chrif  did  and- 

(z.)  Matth.  v.  44,  48. (a)  Luke  vi.  3c,  56. (b)  x  TliefT.  iii.  u. 

iv.   9. ('t-y  fCph,  iv.  33. /(^y  Mattii.  xviii  35. 


J 48  Extent  of  Chrijl's  Redemption. 

fuffered  was  only  defigned  for  the  good  of  a  fmail  remnant  of 
mankind,  to  imitate  this  God  \v'ould  be,  for  any  thing  I  can 
difcern  to  the  contrary,  to  pretend  kindnefs  to  mankind,  in 
general,  but  only  to  intend  it  to  fome  few^;  whereas  if  God 
is  truly  willing  to  have  mercy  upon  all,  if  he  delivered  up  his 
Son  for  us  all,  our  love  and  mercy,  would  we  be  imitators  of 
bini,  muft  be  truly  general. 

Anjwer,  Nor  is  it  a  fufficient  anfwer  to  this  argument  ta 
fay  that  God  is  kind  to  all  in  temporals,  by  fej  giving  unto 
all  men  fruitful  feafons,  (J)  caujing  his  fun  to  fJnue,  and  his 
rain  to  Jail  upon  the  evil  and  the  good.     For, 

Reply. —  ifl.  If  all  thefe  temporal  enjoyments  without  that 
grace  and  interell  in  Chrift  which  is  denied  them,  can  only 
be  abufed  to  the  aggravation  of  their  guilt  and  punilhment, 
what  kindnefs  is  it  to  enjoy  them  ? 

2dly.  This  is  a  farther  confirmation  of  our  doftrine  ;  for 
if  God  be  fo  bountiful  to  all  men  in  things  temporal,  if  he 
preferves  their  lite  from  deftruftion,  if  he  freely  openeth  his 
hand,  and  flleth  all  thi?igs  living  with  plenteoufnefs  ;  can  we 
think  that  he  fiiould  altogether  negleft  their  Ipiritual  eftate, 
and  leave  their  fouls  to  ftarve  and  perifli  everlallingly  without 
ufing  any  means  for  their  recovery  ?  Doth  God  take  care  for 
oxen  more  than  men,  faith  the  apojlle  ?  Doth  he,  I  fay,  who 
takes  fuch  care  of  human  bodies,  make  no  provifion  for  their 
fouls  ?  He  that  giveth  to  all  men  life,  breath,  and  all  things^ 
will  he  withhold  from  any  the  heft  of  gifts,  and  moft  worthy 
qf  him  to  give,  that  grace  by  which  alone  they  are  enabled  to 
ferve  and  glorify  him,  and  do  what  is  well  pleafing  in  his 
fight  ?  fgj  They  think  unworthily  of  God,  faith  the  Pagan  phi- 
Icfopher,  who  reprefent  him  liberal  in  giving  leffer  matters^ 
•npos  ^£  ri  xpHTTu  ditopov,  but  fparing  tn  the  gfts  oj piety  and 
virtue,  efpecially  feeing  he  hath  declared  that  he  confers  thefc 
temporal  enjoyments  on  them*  on  purpofe  to  engage  them  to 
feek  and  ferve  him,  and  to  be  thankful  to  him,  expelling  they 
fhould  iiave  thefe  fpiritual  effefts  upon  them,  fhj  that  they 
feioidd  fear  the  Lord  their  God  zvho  giveth  them  ram,  thefor- 
vier  and  the  latter  in  his  feafon,  and  referveth  to  them  the  ap- 
pointed weeks  of  harvefl  ;  and  fij  to  inflrud  them  that  they 
fio.uld  feek  the  Lord  fo  as  to  find  hivi  ;  where  to  feek  the 
Lord  is  fo  to  feek  after  him  that  they  might  truly  know  and 
worihip  him  as  God,  To  find  him  is  to  obtain  his  grace  and 
favor,  and  to  find  him  good  and  propitious  to  them,  o-nd  a  re- 
'j.'ardcr  of  them  who  diligently  feek  him  :  as  hath  been  largely 
proved.     Note  on  A6ls  xvii.  27.  and  on  Afts  xiv.  17. 

(e)  Aflsxiv.  17. ff)  Matth.  v.  4.5. (g)  M.  Tyrliis,  Differt, 

xxti.  p.  aj6. (h)]tv,  v.  24. ('i;  Ads  XvU.  25,27, 


ExUnt  of  Chrijl's  Redemption*  149 

■jtkly.  This  truth  adminifters  juft  ground  of  comfort  to 
the  greateft  fmner,  when  through  the  terror  of  God's  threats, 
and  the  conviflions  of  his  confcience,  he  is  forced  to  cry  out, 
0  miferabU  vian  that  I  am  !  It  is  indeed  but  little  comfort 
that  we  can  adminifler  to  him  upon  this  fuppofition,  that 
Chri/l  only  died  for,  and  that-  God  will  only  give  fufficient 
grace  to,  a  fmall  remnant  of  mankind  ;  fince  then  it  is  great 
odds  againft  him,  that  he  is  not  oi  that  little  number,  and  fo 
his  hope  can  be  but  little  ;  but  if  we  can  allure  him  that 
Chrift  tajled  death  Jor  every  man,  and  intercedeth  now  in 
heaven  lor  every  penitent  believer,  and  that  God  will  gra- 
cioufly  admit  of  the  return  of  every  prodigal  to  him,  that  he 
delights  to  fee  it,  that  he  exceedingly  rejoiceth  at  the  return 
of  every  loft  (heep,  that  he  has  told  us,  as  he  lives,  he  takes 
the  greateft  pleafure  in  it,  and  that  he  hath  been  thus  long- 
fuffering  to  him  in  particular,  becaufe  he  is  not  willing  he 
Jliould perT-Jli,  hut  rather  Jhould  come  unto  repentance  ;  he  can 
have  no  juft  reafon  to  continue  in  a  defponding  ftate,  but 
thankfully  admiring  the  greatnefs  of  his  patience,  to  refolve 
now  to  be  led  by  it  to  repentance,  and  to  fet  cheerfully  upon 
the  means  prefcribed  for  his  reformation,  as  knowing  that  thi 
Lord  will  be  with  him. 

Lajlly.  This  do61rine  gives  life  and  energy  to  all  our  ex- 
hortations to  the  finner  to  return  and  live  ;  whereas  the  con- 
trary perfuafion  robs  them  of  their  ftrength  and  virtue.  For 
were  not  God  willing  that  all  men  JJioula  be  faved  and  come 
to  repentance,  or  had  not  Chrift  died  for  them,  our  exhorta- 
tions  to  our  whole  congregation  to  believe  and  repent  would 
be  vain  and  finful ;  for  then  we  Ihould  exhort  the  greateft  part 
of  them  to  do  that  which  God  was  not  willing  they  fhould  do, 
and  Ihould  inform  them  that  he  wills  what  he  doth  not.  We 
know  not  how  to  put  the  queftion  to  them  ferioufly,  why  they 
will ^die?  If  we  know  nothing  to  the  contrary  but  that  it  is 
the  will,  and  the  decree  of  God  that  they  fhould  die  ;  or  to 
inquire,  how  they  willejcape,  ij  they  negUEl Jo  great falvation? 
If  it  might  never  be  defigned  lor  them,  or  if  they  had  no  pow- 
er  to  help  it ;  but  we  may  brifkly  put  the  queftion,  how  Jliall 
we  ejcape,  if  we  negled  that  great  falvation  which  is  treely 
lendred  to,  and  was  certainly  defigned  for  us,  and  which  we 
cannot  mifs  of  but  by  our  vile  negleft  of  grace,  vouchfafed  on 
purpofe  that  we  might  obtain  it.  We  may  inquire  boldly, 
ti'hy  diifpijejl  thou  the  riches  of  that  goodnefs  which  was  vouch- 
fafed on  purpofe  to  lead  thee  to  repentance  ?  And  th^t  long  fuf- 
fering which  was  defigned  to  prevent  thy  ruin  ?  IP^hy  wiii'^rcu. 
die,  when  God  is  fo  unwilling  you  (hould  perifh,  and  is  fo 
pafQonalely  defirous  you  fhould  be  forever  happy  ?  Why,  af- 
ter all  his  great  compaflions  for  you.  will  you  have  no  pity  ou 


150  Extent  of  Chrift's  Rede^npiion. 

youiTelves  ?  Why  will  you  choofe  to  be  the  objects  of  hi? 
wrath,  when  there  is  nothing  wanting  on  his  part  to  make 
you  objefts  of  his  everlaftinglove  ?  If  fo,  muftnbt  ourmouths 
eternally  be  flopped  when  God  (hall  plead  in  fury  with  us,  or 
only  opened  to  confefs  zxr  ^at;^  dejlroyed  ourjtlvcs,  wfim  of 
him  would  hava  been  our  jafcty  ?  '-'^  ^■■■'^'^■ 

Seciion'  XI — Now  from  thefe  confiderations  we  fhall 
difcern  an  eafy  anfw^er  to  an  obje6Hon  levelled  againft  the 
torccof  them,  viz.  that  after  all  our  quarrelling  about  this  af- 
fair, we  feem  both  at  laft  to  fay  the  lame  thing  ;  the  one  that 
Chrill  will  fave  none  but  the  ele£l  •■,  the  other  that  he  wili 
only  fave  thofe  who  perform  he  conditions  of  the  nezc 
covenant.  No-w  thefe  are  the  fame  men  both  for  number 
and  quality.  And  the  aftual  falvation  of  men  being  not  en- 
larged by  this  dbftrine,  it  feems  not  to  be  much  more  worthy 
of  God,  or  to  reprefent  him  more  a  lover  of  fouls,  or  more 
concerned  for  thtir  welfare  than  the  other.    To  this  1  anfwer, 

Anfwer.  Thai  though  the  perfons  faved,  be  eventually  the 
fame,  yet  the  do^irine  is  by  no  means  the  fame ;  nor  is  the 
honor  of  God  as  much  confulted,  or  his  love  to  fouls  as  much 
demonftrated  by  the  one  as  by  the  other.     For, 

tjl.  Is  it  the  fame  thing  to  fay  falvation  was  by  God's  gra- 
cious promife  intended  even  for  them  that  pcrlfh,  fo  that  thev 
could  not  have  mifled  of  it,  but  by  faftidious  contempt  of 
God's  rich  grace  vouchfafed  to  prevent  their  ruin,  and  by  a£l- 
ing  in  plain  contradiftion  to  the  reafon,  confcience,  and  natural 
defees  of  mankind  ;  and  being  deaf  to  all  thofe  powerful  mo- 
tives to  repent  and  live,  the  gofpel  offers  ;  and  to  fay  that  no 
falvation  ever  was  by  God  defigned  for  them,  nor  any  grace 
afforded  which  could  make  it  polfible  for  them  not  to  perifli  ? 

2(i/)'.  Is  it  of  the  fame  import  to  fay  the  greatefl  part  of  the 
world  cannot  be  faved,  becaufe  that  God,  oj  zchom  ccmeth fal- 
vation, defigned  no  falvation  for  them,  and  the  Savior  of  men 
died  not  for  them  j  and  fo  if  they  are  damned  for  unbelief, 
lliey  mull  be  damned  for  what  they  neither  could  do,  ncr 
were  by  any  law  of  God  obliged  to  do,  that  is  for  no  tranf- 
greflion  ?  Aiid  to  fay  they  cannot  be  faved  becaufe  thev 
would  not  come  to  that  Jefus  who  died  for  them  that  they 
uiight  have  life;  they  would  not  obey  the  commands  of  that 
God,  who,  out  of  love  to  them,  fent  his  Son  jiifo  the  world, 
that  the  zvvrld  Ir^  him  might  bcjaved  ?  No,  not  when  he  con- 
defcendcd  to  befeech  them  to  be  reconciled  to  him,  and  gave 
them  ail  tlie  necelfary  means  of  falvation,  and  all  the  incite- 
ments that  could  be  offered  to  reafonable  creatures  to  improve 
them  Jo  that  end. 

3<//y.  Is  it  all  one  to  fay  men  are  not  faved  becaufe  they 
want  liillicient  means  on  God's  part  to  render  their  falvatioii 


Extent -of  Chrijl's  Redemption,  i^x 

poflible  ?  And  to  fay,  they  only  are  not  faved,  becaufe  when* 
they  have  falvation  freely  tendered  to  them,  and  means  fuffi- 
cient  to  obtain  it,  and  the  mod  powerful  inducements  to  ufe 
them  to  that  end,  they  flubbornly  refufe,  they  willfully  de- 
fpife  and  wickedly  negle6l  this  great  falvation. 

j^thly.  Is  it  a  thing  as  worthy  of  God  to  reprefent  the  God 
of  love  as  an  hater  of  the  greateft  part  of  mankind,  as  to  fay 
he  truly  loves  them,  and  pafTionately  defires  their  falvation  ? 
Or  that  God,  who  is  uch  in  goodnefs,  plenteous  in  mercy,  and 
of  great  pity  \.o  men,  as  one  who  had  determined,  before  he 
made  them,  to  withhold  from  the  greateft  part  of  men,  his 
faving  goodnefs,  mercy  and  compallion  ;  as  it  is  to  reprefent 
him  extending  his  rich  goodnefs,  mercy  and  compalTion  to  all 
the  fouls  that  he  hath  made  ?  Is  it  all  one  to  reprefent  the  God 
of  truth  and  fincerity,  full  of-  guile,  deceit,  diflimulation  and 
hypocrify  ;  and  to  reprefent  him  truly  declaring  lie  would  have 
all  7nen  to  bejaved^  and  fincei^ely  promifing  falvation  to  them 
upon  terms  poflible  and  reafonable,  and  which  can  only  be  re- 
fufcd  by  men  who  wilfully  defpife,  and  wickedly  negle61  that 
falvation  which  they  might  obtain  ?  And, 

La/lly.  Is  it  the  fame  thing  to  advance  a  do6lrine  which  is 
vifibly  deflruflivc  of  all  the  a61s  of  piety  and  virtue,  faith  and 
repentance ;  of  all  encouragements  to  pray  to  God,  to  praife 
him  for  his  mercies ;  to  love,  to  fear,  to  ferve,  to  glorify  him, 
and  to  imitate  his  exemplary  perfeftions  ;  as  to  alfert  a  doc- 
trine which  plainly  doth  encourage  and  lay  the  higheft  obliga- 
tions on  men  to  the  performance  of  thefe  duties  ?  If  not,  then 
thoKgh  the  perfons  eventually  faved  will  be  the  fame,  the  doc- 
trine which  is  cloyed  with  all  thefe  abfurdities,  can  never  be 
the  fame  with  that  which  is  entirely  free  from  them. 

Objedion  2.  And  whereas  it  is  further  faid,  that  God  is  no 
debtor  to  any  man  ;  he  was  at  perfect  freedom  whether  he 
would  fhew  mercy  to  any,  or  make  provifion  for  the  falvation 
of  the  fmalleft  number ;  and  fo  he  could  not  be  termed  un- 
merciful, had  he  made  no  provifion  for  the  falvation  of  any, 
much  lefs  In  not  making  provifion  for  the  falvation  of  all. 
To  this  I  anfwer, 

ifl.  That  God  is  no  debtor  to  the  righteous,  they  being  on- 
ly (kj  unprofitable  fervants  when  they  have  done  their  bej}^ 
and  therefore  not  thankworthy,  faith  our  Lord  ;  but  is  it 
therefore  confiftent  with  his  love  to  righteoufnefs,  to  call  men 
to  the  greateft  felfdenjal  and  fuflerings  for  his  fake,  and  not 
reward  their  conftancy  to  Irim  ?  Why  then  doth  the  apoftlc 
fay  flj  it  IS  a  righteous  thing  zoith  God,  to  re.compence  to  you. 
th&i  arc  troubled  rejl  with  us,  fincc  otherwife  they  would  be 

fk)  I.ukp  xvii.  10. (I )  7  ThcfT.  i.  f.     ^fe  th?  note  iherf. 


l^a  Mxknt  of  Chrijl's  Redemption, 

oMiged  to  pejffeverance  to  the  end,  and  to  be  faithful  to  the 
death  without  the  profpe£l  of  a  recompence,  and  fo  without 
fufficient  motive  fo  to  do.  Or  is  it  confiftent  with  his  truth 
to  promife  them  a  reward,,  and  not  perform  it  ?  Why  then 
doth  the  apojllc  fay,  his  promife  gxvt%  fmj Jlrong  coiifolation^ 
becaufe  it  is  impoJJibUfor  God  to  lie  ?  He  doth  not  owe  them 
that  affiftance  he  affords  them  under  thefe  fufferings,  and  yet 
the  apoJUe  faith,  (nj  God  is  faithful,  toko  wtll  not  fuffer  yow 
to  be  tempted  above  what  you  are  able,  &c. 

Again,  God  is  no  debtor  to  the  firmer,  though  he  is  fo  to 
God  ;  but  is  he  therefore  not  obliged  by  his  hatred  of  fin,  and 
by  his  threats,  and  by  that  juftice  which  inclines   hina  to  deal 
with  all  men  aecording  to  their  works,  to  punilh  the  offender  ? 
So  in  like  manner  God  is  no  debtor   to  any  man ;  but  yet  hc' 
is  mod  certainly  obliged  by  the  perfeffion  of  his  own  nature 
to  aft  fuitably  to  his  attributes ;   his  juftice  therefore  binds  him 
not  to  command  on  the  fevereft  penalties  what  he  knows  his 
fervants  were  by  him  made  and  fent  into  the  world  unable  to 
perform  ;  or  to  forbid,  on  pain  of  his  eternal   wrath,    what 
they  were  never  able  to  avoid  ;    and  his   fincerity  and   truth 
oblige  him  not  to  encourage  them  to  do  that  which  he  knows 
they  cannot  do;    and  yet  in   all  thefe  cafes  he  is  antecedently 
refolved  not  to  enable  them   to  do,  or  to  avoid.      Gods  grace, 
they  fay  is  free,  and  he  is  not   obliged  to  give  it.      I  anfwer, 
this  is  true,  if  he  doth  not  require  that  which  cannot  be  per- 
formed without  it ;  but  to  exaft  what  I  can  never  do  without 
it  under  the  raoft  dreadful  penalties,  and  yet  deny  that  grace, 
is  to  a6l  like  thofe  Egyptian  tajkmafters^  wha  called  for  lrick\ 
when  they  allowed  noflraw. 

ylnfver  2. — idly.  I  verily  believe,  that  if  a  good  and  gra- 
cious God  will  give  being  to  any  man,  he  is  obliged  by  his 
goodnefs  to  render  that  being  capable  oi  enjoying  the  natural 
defires  he  hath  implanted  in  it,  or  at  leaft  not  to  make  it  fo  as 
that  it  fhould  be  better  it  had  never  been  ;  or  that  it  unavoida- 
bly fhould  be  fubjeft  to  fuch  miferies  as  render  its  condition 
worfe  than  not  being.  And  2dly.  That  if  he  would  make  a 
creature  under  an  obligation  to  ferve  him,  he  mufl  prefcribe 
laws  by  which  he  will  be  ferved,  and  annex  rewards  to  his  o- 
bedience,  and  penalties  to  his  refufal  of  obedience  to  them, 
according  to  thofe  M'ords  of  the  apoftle,  foj  he  that  cometh  to 
God  mnji  believe  that  he  is,  and  that  he  is  a  rewarder  oj  them 
that  diligently  [eek  him  ;  for  what  engagement,  v/hat  motive 
can  he  have  to  ferve  him,  who  neither  can  expeft  advantage 
by.  his  obedience,  or  difadvantage  by  neglefting  it  ?  And  cer- 
tain it  is,    that    God   never    made  any  man  otherwife ;   God 

(m)  Heb.  vi    jS. (n)  i  Cor.  y.  T^^^^^^fo)  H-rb.  xi.  6. 


Extent  of  Chrifts  Redempticn.  153 

therefore  Is  (o  much  a  debtor  to  his  own  wlfdom,  juflics  and 
goodnefs,  that  we  may  be  fure  he  never  could  make  any  man 
to  be  inevitably  miferable,  or  under  a  worfe  (late  than  nonex- 
illence;  and  never  made  a  oian  to  ferve  him  without  ability, 
or  a  fufficient  raiotive  fo  to  do.  Now  the  Corotlaries,  or  in- 
ferences, which  follow  necefTarily  froni  this  do61rine,  are 
two. 

Section  XII. — xfi.  That  God  hath  pa{fed  ho  abfolute 
decree  of  reprobation  upioji  the  greateft  part  of  mankind;  that 
is,  he  hath  not  abfolutely  decreed  to  exclude  the  greatell  part 
of  them  from  faving  mercy ;  and  then  by  an  immediate  con- 
fequence  it  follows,  that  there  is  no  abfolute  decree  of  ele£tion. 
of  a  certain  number  of  particular  pierfons  to  falvation:  For,  as 
fpj  Tertullian  truly  faith,  proelatio  unius  fine  alterius  contu- 
melia  eflfe  non  poteft,  nee  ulla  ele61:io  non  reprobatione  com- 
ponitur,  there  can  be  nodcdion  offoine,  without  the  preteritiori 
of  the  rej}. 

zdly.  That  he  hath  not  made  it  abfolutely  necelTary  to  the 
falvation  of  all  men  to  do  thofe  things  which  they,  without  the 
affiftance  of  his  fpecial  grace,  can  never  do,  and  yet  hath  per- 
emptorily determined  not  to  rouchfafe  that  grace  to  many  oF 
them  ;  this  being  in  efFe6l  an  abfolute  decree  ol  reprobation, 
or  that  which  leavds  thefe  men  under  an  abfolute  exclufion 
from  falvation,  and  fo  under  a  fad  nGtefTity  of  fufFering  the 
wrath  to  come.  And  can  any  reafonable  man  imagine  that 
God  fhould  be  unwilling  any  man  fhould  perifll ;  yea,  that  he 
fhould  fend  his  Son  into  the  world,  that  whofoever  helieveth  in 
hiynfhoutd  net  perijh  :  and  yethimfelf  decree,  that  they  Ihould 
perifll,  or  be  externally  excluded  from  his  faving  mercy  ? 
That  he  fhotild  truly  be  defirous  that  all JJioidd come  unto  repent^ 
ance,  and  not  be  willingto  vouchfafe  that  grace  without  which 
they  cannot  repent  ?  After  thofe  folemn  declarations  God 
hath  made,  that  he  would  not  the  death  of  him  that  dies,  but 
would  have  all  men  to  be  faved  ;  after  his  facred  oath  by  his 
owa  life,  that  he  delights  not  in  the  death  of  /inner  s,  but  would- 
they  fhould  return  and  live  :  After  all  his  ferious  commands, 
his  frequent  calls  and  invitations  of  all  men  to  repentance  that 
they  may  not  perifli  ;  after  his  inquiries  and  expoftulations, 
(q)  why  will  you  die,  will  you  not  be  made  clean,  whenjiiall  it 
once  be  ?  and  his  complaints  of  the  impenitent,  that  they 
would  net  turn  and  feck  God  ;  they  would  not  come  to  him  thai 
they  might  have  life  ;  after  fuch  paihetical  defires  as  thefe,  Ok 
that  there  were  Juch  a  heart  in  them  that  they  would  fear  int. 
always!  Oh  that  they  had  known  the  things  which  did  belong 
to  their  peace !  Atter  ke  hath  declared  to   all  his  readinefs  to 

(p)  JpoL  c.  13.  ad  Nat.  c.  ro, fq)  Jer,  xiii.  27, 

U 


154  Extent  of  Chrijl's  Redemption, 

pardon,  his  delight  in  (hewing  mercy,  and  that  the  riches  of 
his  goodnefs  and  longfufFering  is  defigned  to  lead  them  to  re- 
pentance; after  his  trequent  declarations  that  he  would  have 
gathered  them  who  ivould  not  be  gathered^  he  would  have 
purged  them  who  were  not  purged ;  and  that  he  had  done  all 
that  could  be  reafonably  expetled  from  him  for  that  end  ; 
after  his  exprefs  declaration,  that  he  fent  not  his  Son  into  the 
world  to  condemn  the  world,  but  that  the  warld  through  him 
might  be  faved  ;  1  fay,  after  all  thefe  things,  to  dream  of  any 
abfolute  decree  of  God  excluding  mod  of  them  he  fpeaksof,  or 
thus  addrefles  himfelf  to,  from  a  poflibility  of  repenting  that 
they  might  be  faved,  or  doubt  his  willingnefs  to  afford  them 
grace  fufficient  to  perform  this  duty,  is  to  call  an  horrible  re- 
proach upon  the  truth  and  the  fincerity  of  God,  and  in  effe£l 
to  fay  he  only  tenders  falvation  to  the  moft  upon  impoflible 
conditions,  and  only  doth  delude  them  with  vain  hopes. 

Section  XlII. — I  ftiould  now  proceed  to  the  confirma. 
tion  of  this  do6lrine  from  the  fuffiage  of  all  antiquity  ;  but 
this  is  fufficiently  done  by  (r)  VoJJius,  in  his  Hxjloria  Pelagia* 
na,  where  he  afTerts  and  proves, 

iji.  That  Veteris  haec  ecclefias  fententia  fuit,  velle  De- 
um  converfionem  et  falutem  omnium  ;  the  doElrine  of  the  an^ 
cient  church  was  this,  that  God  would  have  all  men  to  be  couw 
verted  and  faved. 

Q.dly,  That  (f)  Veteris  ecclefiae  judicium  fuit,  chriflum 
pro  culpa  univerfali  hominibus  providiffe  et  remedio  univer- 
fali,  folvendo  XvrpM  infiniti  pretii,  ne  ejus  defeftu  periret  quif- 
quam  j  this  was  the  judgment  of  the  ancient  church,  that 
Chrijl  had  provided  for  the  fault  of  all  men  by  an  univerfal 
remedy,  viz.  by  paying  a  price  of  infinite  value,  Itfl  a?iy  one 
Jhould  perifh  through  the  defeB  of  it. 

2dly.  This  is  more  copioufly  done  by  ft)  Mr.  Dally,  by 
producing  the  tcftimonies  of  the  ancients  from  the  firft  to  the 
twelfth  century,  and  concluding  thus,  cert6  qui  chriftum  pro 
folis  eleflis  mortuum  abfolute  dixerit  ofto  prioribus  chriftian- 
jfmi  feculis  invenio  neminem  ;  certainly  I  find  not  one  man 
who,  during  the  eight  firjl  ages  of  chrylianity,  ever  faid  eX' 
prefsly,  that  Chrifi  died  only  for  the  ele6l. 

(r)  Lib.  7.  Thef.  2.  from  p.  633  to  656. (f)  L.  7.  Th.  3.    vf- 

^il^,  ad  p.  670, (t)  Apol,  from  p.  753,  to  p.  944. 


Extent  of  ChrifCs  Redemption,  155 


CHAPTER     VII. 


X  PROCEED,  laftly,  to  confider  the  objeftions  made  from. 
rational  accounts  againft  this  do6lrine,  viz. 

Section  I. — Objedion  1.  It  is  not  reafonable  to  believe 
that  Chrift  fhould  die  in  vain,  with  refpeft  to  any,  whereas  if 
he  had  died  for  all,  he  muft  have  died  in  vain,  with  refpeft  to 
thegreateft  part  of  mankind. 

Anfwer.  To  this  the  anfwer  is  apparent,  it  being  evident, 
that  all  thofe  afts  of  divine  grace,  wnofe  effeft  depends  upon 
the  will  of  man,  or  which  are  offered  to  hira  upon  conditions 
which  he  may  perform  or  not,  are,  through  man's  wickednefsj 
too  oft  done,  and  offered  in  vain,  as  that  imports  their  being 
done,  and  offered  without  any  benefit  man  receiveth  by  them  ; 
For  inftance,  how  do  both  ^a)  Mojts  ^xAxh^  (b)  PJalmiJi 
magnify  the  divine  goodnefs  m  giving  his  word,  and  making 
known  \i\%Jlatutes  and  his  ordi?iances  to  Ifrad  ?  and  yet  the 
prophet  Jeremy  introduceth  God  complaining  thus  of  them 
who  knew  not  the  judgments  and  the  law  of  the  Lord,  ^cj  In 
vain  hath  he  made  it,  the  pen  of  the  Scribe  i^  in  vain.  Again, 
are  not  God's  fatherly  corretlions  defigned  for  the  good  of 
his  children,  to  teach  them  fdj  wijdom  by  the  rod,  and  obe- 
dience by  the  things  they  fuffer  ;  and  make  them  fay,  (^ej  / 
have  borne  corredion,  I  will  not  offend  any  more  ;  and  yet 
when  they  had  loft  this  good  effeft  upon  them,  doth  not  God 
fay  (fj  in  vain  have  I  fmitten  thetn,  they  have  refu/ed  to  re- 
ceive correElion  ?  Was  not  the  publication  of  thegofpel  to  the 
Gentiles  the  greateft  bleffing  that  ever  God  vouchfafed  to 
them  ;  and  yet  doth  not  the  apojile  of  the  Gentiles  fay  to  the 
Gatations  thus  fgj  J  am  afraid  of  you,  lefi  I  have  bejioroed 
Upon  you  labor  in  vain?  Does  he  not  write  to  the  Thffaloni- 
ans  thus,  (h)  Ifent  to  know  your  Jlate,  lejl  the  tempter  fliould 
have  tempted  you,  and  our  labor  be  in  vain?  Does  he  not  ex- 
hort the  Philippians  (ij  to  hold  fafl  the  word  oflfe,  that  he 
might  rejoice  that  he  had  not  run  in  vain,  nor  labored  in  vain  ? 
What  an  infinite  mercy  was  it  that  the  grace  of  God  which 

fa)  Dcur,   iv.  6,  y,8. fbj  Pfal.  cxlvij.  19,  20. fc)  Jer.viii.  8. 

' (dj  Prov.  XXVI.  19.— Micah  vi.  9 —   /'f)  Job  xxxiv.  31, —  (fj 

Jer.  ii.  30. (gj  Qal.  iv.  n. (bj  i  IhelF.  in.  5. (ij  Phil.  u. 


156  Extent  of  Chrijt s  Redemption. 

brings  falvalion  had  appeared  to  all  men  ;  and  yet  doth  not 
the  apojlle  earneftly  befeech  the  Corinthians  (k)  that  they 
would  not  receive  this  grace  oj  God  in  vain  ?  And  doth  not 
this  fignify  his  fears  they  might  do  fo  ?  And  to  come  to  the 
inftance  of  this  obje6lion,  when  the  evangelical  prophet  fore- 
tells of  ChrijVs  being  fent  to  the  ftubborn  Jews,  doth  he  not 
introduce  him  thus  complaining,  (I)  I  have  labored  in  vain^ 
I  have /pent  my  Jlrength  in  vain  ?  Doth  not  St.  Paul  de- 
clare  to  his  Galatians,  that  if  they  yet  fought  to  be  juflified 
by  the  law,  fin)  Chrijlfliould  profit  them  nothing  ;  he  was  be- 
come of  none  effed  to  them,  and  fo,  as  to  them,  he  was  dead  in 
pain  '/  To  fay  indeed  Chrift  died  to  no  purpofe,  or  to  no 
good  end,  is  a  great  abfurdity  ;  but  to  fay  he  died  in  vain,  e- 
ventualiy,  for  them  who  will  not  repent  or  believe  in  him,  is 
norie  at  all. 

Section  II. — ObjeBion  1. —  ^dly.  It  is  objefted,  that  a 
general  will  that  all  men  fhould  be  faved,  carries  fome  marks 
of  imperfeftion  in  it,  as  reprefenting  God  wilhing  fomewhat 
which  he  would  not  accomplilh  ;  whereas  infinite  perfeftion 
can  wiiTi  nothing  but  what  it  can  execute,  and  if  it  be  fit  for 
him  to  wifh  it,  it  mull  be  fit  for  him  to  execute  it. 

Anfwer.  This  objeftion  advances  a  metaphyfical  nicety  a- 
gainft  the  cleareft  revelations  of  the  holy  fcripture  ;  for  if 
God  wills,  or  in  the  fcripture  import,  wifheth  nothing  but 
what  he  alfo  doth  think  fit  to  execute,  what  is  the  meaning 
of  all  thefe  paflionate  expreffions  ?  (nj  Oh,  that  my  people 
had  hearkened  to  me,  and  Ifrael  had  luatked  in  my  ways,  even 
that  Ifrael,  whom  for  rejefting  me,  1  have  now  given  up  to 
her  own  hearts  lufs  ;  (0)  0  that  thou  hadfl  hearkened  to  my 
co?nmandments  ;  (p )  Oh  that  they  were  wife,  that  they  would 
conjidcr  their  latter  end,  fait;h  God  to  the  fame  obflinate  re- 
volting people  ;  and  after  fuch  ferious  wifhes,  can  any  one  be 
tempted  to  believe  God  did  not  fcrioufly  defire  it  fhould  be 
btherwife  with  them,  and  even  do  all  that  it  was  fit  for  him 
to  do,  in  order  that  it  might  be  otherwife  ?  Why  elfe  doth  he 
inquire,  (q)  What  could  I  have  done  more  to  make  ray  vineyard 
fruitful?  When  our  Savior  fpeaks  thus  to  the  Jews,  How 
ojt  would  I  have  gathered  you  as  a  hen  gathereth  her  chickens 
under  her  wings  ;  and  fays,  Oh  that  thou  Itadjt  known  in  this 
thy  day,  the  things  that  do  belong  to  thy  peace,  weeping  at  her 
negleft  to  do  fo ;  can  we  reafonabJy  doubt  the  truth,  or  the  fin- 
cerity  of  his  defire  for  their  good,  though  through  their  infideU 
ity  and  pcrverfenefs  he  did  not  procure  it  ?  Or  will  any  body 

ifkj  2  Cor.  vi.   I.— — flj  l/a.    xlix.   4. (mj  Gal.  v.  2,  3. ft:^ 

Pfal.  Ixxxi.  12,  13. (oJ   Ila.  xlviii  17. (pj  Bent,  xxxii.  i9.-r— f 


Extent  of  Chriji' s  Redemption.  157 

fay,  he  did  not  all  that  on  his  part  was  fitting  to  be  done  to- 
wards their  reformation  ? 

2dly.  Let  us  confider  the  dreadful  confequences  of  this 
affertion,  that  God  wills  not  what  he  fees  not  fit  to  execute, 
they  being  plainly  thefe  ;  that  God  is  not  willing  any  fhould 
obey  his  will,  who  doth  not  obey  it  ;  that  he  is  not  unwilling 
any  one  fhould  fin,  whom  he  reflrains  not  from  it,  and  that  he 
is  not  willing  any  one  fhould  repent,  who  doth  not  repent  ; 
that  when  they  flill  continue,  and  even  die  in  their  impeni- 
tency,  they  do  nothing  contrary  to  the  will  of  God,  becaufe 
they  do  nothing  he  faw  fit  to  hinder  ;  and  can  there  be  any 
force  in  an  objection  of  which  thefe  are  the  plain,  but  dread- 
ful confequences  ?   Like  to  this, 

Sectioi^  IIL — Objedion  3. — <^dly.  Is  that  objefllon, 
that  if  Chrifl  died  tor  all  men,  and  all  are  not  faved,  the 
wifdom  of  God  mull  be  defective  and  imperfett  ;  for  to  fall 
fhort  of  what  a  man  intends,  argues  a  deficiency  in  point  of 
wifdom. 

Anfwer.  If  this  be  fo,  then  every  ^rz'/zc^  that  cannot  make 
his  fubjefts  as  good  as  he  intends  they  fhould  be,  every  parent 
that  cannot  make  his  children  fo,  every  good  viajhr  that  can- 
not prevail  with  his  fervants  to  be  {o^  every  man  that  cannot 
perfuade  his  friend  or  neighbor  to  be  as  good  as  he  would 
have  him  to  be,  and  every  fchoolmafter  who  cannot  make  his 
fcholar  as  learned  as  he  intends  he  fhould  be,  mult  be  deficient 
in  wifdom  ;  which  yet  it  is  ridiculous  to  affirm,  feeing  to 
make  a  perfon  who  hath  a  freedom  over  his  own  will,  to  be 
what  any  good  and  wife  nian  doth  intend  he  fhould  be,  de- 
pends not  wholly  on  his  wifdom  .or  perfuafion,  but  on  the 
difpofition  and  inclination  of  him  with  whom  he  hath  to  do, 
to  hearken  to,  and  comply  with  his  perfuafions.  The  fuppo- 
fition  therefore  of  this  objeftion  mail  be  falfe.     And, 

^dly.  If  a  God  perlefct  in  wifdom  can  intend  nothing  but 
what  he  a6lually  doth  compafs  and  perform,  it  plainly  fol- 
lows, that  he  intended  not  by  his  prohibition  of  nn  that  any 
perfon  fhould  avoid,  orabflain  from  it,  who  doth  not  atlually 
do  fo  ;  or  by  his  exhortations  to  repentance,  holinefs,  obe- 
dience, that  any  perfon  fhould  repent,  be  holy,  or  obedient, 
■who  is  not  a£lually  fo  ;  and  why  then  doth  he  blame,  or  pun-, 
ifli  them  for  that  iniquity  he  never  did  intend  they  fhould  a- 
void,  or  for  the  w'ant  of  that  repentance  and  obedience  he  nev- 
er did  intend  they  (hould  pcrlorm  '    Like  to  this  is  a 

Section  IV. —  Ohjdlton  4.  Fouith  objeftion,  which 
faith,  it  Chrifl  died  lor  all  men,  and  all  men  :.re  not  favcd, 
then  is  not  God  omnipotent,  fince  he  could  not  apply  to  them 
•that  benefit  which  he  was  willing  fhould  be  procured  for 
them. 


158  Extent  of  Chriji's  Redemption, 

Anfwer  1/?.  When  it  is  faid  in  Jcripture  that  God  could 
not  do  this  or  that,  this  doth  not  lignify  a  want  of  power  in 
iiim  to  do  it,  but  a  want  of  will  and  a  perverfenefs  or  evil 
difpofition  in  others  obflrufting  his  kind  influences  on,  or  in- 
tentions towards  them.  As  when  God  inquires  frj  What 
could  I  have  done  more  for  my  vineyard  which  I  have  not 
dene  P  When  he  faith,  fJ'J  Though  Mojes  and  Samuel  food 
i>efore  me,  my  mind  could  not  be  towards  this  people  ;  and  the 
prophet,  that  ftj  the  Lord  could  no  longer  forbear,  becaufe  of 
their  abominations  ;  as  then  Chrill  (uj  could  do  no  mighty 
zvorks  in  his  own  country,  becaufe  of  'heir  unbelief  ;  fo  here 
the  benefit  which  by  the  death  of  Chrifl  is  procured  for  all 
who  do  believe  in  him,  cannot  by  God  be  applied  to  men  ob- 
flinately  rejefting  Chrlft,  and  refufing  to  own  him  as  their 
Savior,  becaufe  of  their  unbelief. 

Anjzuer  zdly.  According  to  this  way  of  arguing,  it  follows, 
that  if  all  men  do  not  aftually  enjoy  what  God  is  willing 
they  fliould  have,  or  be  partakers  of  all  the  benefits  condition- 
ally intended  by  him,  or  by  his  Son  procured  for  them,  he 
cannot  be  omnipotent  ;  and  why  then  doth  he  fay,  fv)  Wc 
would  have  healed  Babylon,  and  jlie  would  not  be  healed ;  ftoj 
I  zvould  have  purged  jeruj'alem,  but  Jhe  would  not  be  purged  f 
Why  doth  Chrifl  fay  unto  the  fame  Jerujalem.  how  ojt  would 
I  have  gathered  thy  children  as  a  hen  gathereth  her  chickeiis 
under  her  zvmgs,  and  ye  would  not  ?  In  a  word,  do  jrfl  men 
aftuallv  enjoy  thofe  bleflings,  temporal,  fpiritual,  or  eternal, 
which  God  conditionally  hath,  or  did  ever  promife  to  them  ? 
Or  is  it  for  want  of  ability  in  God  that  they  do  not  enjoy 
them,  or  want  of  will  in  God  that  they  fhould  have  what  he 
thus  prcmlfeth  ?  Or  is  it  not  wholly  from  the  unwillingnefs 
of  men,  to  perform  the  conditions  upon  which  only  they  are 
promifed  ?  How  oft  doth  God  declare,  that  fxj  he  Jent  te 
them  all  his  Jervants  the  prophets,  rijing  up  early,  and  fend- 
ing them,  faying,  return  ye  now  every  man  from  his  evil  way, 
and  amend  your  doings,  and  go  not  ajter  other  Gods,  and  you 
Jliall  dwell  in  the  land  which  I  have  given  you,  and  I  will  de 
you  no  hurt  ?  This  he  did,  1.  fyj  Becauje  he  had  compaffioxi 
on  his  people,  and  was  very  unwilling  they  fhould  penlh  in 
their  hns.  o.dly.  This  he  did  with  the  grcatcft  foliciiude  and 
care,  to  prevent  their  ruin,  as  that  phrafe,  he  Jcnt  his  prophets, 
rifing  up  early,  and  fending  thcvi,  plainly  imports  ;  Sfl'/v. 
The  reafoM  why  all  thefe  exhortations  of  God  by  \\\s.  proph- 
ets became  ineffe£lual,  and  had  not  the  defired  effe6l,  was  this  ; 

l>)  Ifa.  V.  4. (l)]t\-.   xw.  I. (t)  Chap.  xliv.  22. (11 }  Mark 

vi.  5,6. (ifj  ]cv.  li.  9. (ivJV.ztk.  xxiv.   13.—— f'.vy  Jer.  xxxr. 

15.— Chap.  x\y.  $^6.- (y)  2  Chron.  xxxvi.  ij,  16. 


Extent  of  Chrijt's  Redemption*  159? 

liccaufe  Mi;;/  inclined  not  the  ear,  and  hearkened  noi  to  his 
word,  but  faid,  fzj  We  zvill  walk  after  our  own  devices,  and 
we  will  every  one  do  the  imagination  of  his  evil  heart,  /^thly, 
Obferve  that  therefore  the  wrath  0/  God  arofe  againjl  his- 
people,  fo  that  there  was  no  remedy,  Heb.  no  healing  ;  not 
fure  becaufe  an  omnipotent  God  was  not  able  to  heal  them, 
or  a  good  God,  who  out  of  compallion  to  them,  and  folicitude 
for  their  welfare  fent  all  his  prophets  to  reclaim  them,  woulti 
not  heal  them ;  but  becaufe  they  defpifed  his  words,  and 
would  not  be  healed,  but  would  every  one  do  the  imagination 
of  his  evil  heart. 

Section  V. — Objedion  ^.  The  ffth  objeftion  is  but  the^ 
fir/i  in  other  words,  viz.  That  if  Chrifl  died  for  all  men,  and 
all  men  come  not  to  be  faved  ;  then  the  great  love  of  God  in; 
giving  his  Son  to  men  is  ufelefs  and  unprofitable,  for  to  what 
purpofe,  or  of  what  ufe  is  the  love  of  God,  and  the  gift  of 
his  Son  to  men,  if  he  doth  not  withal  give  them  faith  in  his 
Son  ? 

Anfwer.  As  if  all  God's  afts  of  grace  and  favor  to  men, 
which  are  not  efFeftual,  through  mens  pervcrfenefs  and  the 
ftubbornnefs  of  their  wills,  to  obtain  his  gracious  purpofes, 
mufl  be  vain  and  fruitlefs  on  his  part,  it  he  alfo  giveth  not 
that  grace  which  will  make  them  efFe6lual  to  his  ends  ;  and 
we  might  reafonably  inquire,  to  what  purpofe  was  that  riches 
»f  God's  goodnefs,  patience  and  longfuffering  to  the  Jews 
which  did  not  lead  thtm  to  repentance  ?  Or  of  what  ufe  was 
it  if  he  did  not  give  them  repentance  unto  life  ?  To  what 
purpofe  was  it  that  the  grace  of  God,  which  brings  falvation^ 
kath  appeared  to  all  men,  if  all  men  were  not  aftually  taught 
and  engaged  by  it,  denying  all  ungodlinefs  and  worldly 
lujls,  to  live  righteoufly,  foberly  and  godly  in  this  prcfcnt- 
world?  To  what  purpofe  are  all  God's  prohibitions  and, 
revelations  from  heaven  againfl  all  unrighteoujnefs,  andiin- 
godlinejs  if  he  doth  not  by  his  grace  efFetlually  reflrain 
them  from  thefe  things  ?  Or  of  what  ufe  are  his  commands,  if 
he  doth  not  by  his  grace  conftrain  men  to  obey  them ;  or  all 
his  gracious  calls,  if  he  doth  not  efFe(5^ually  engage  men  to 
anfwer   them  ? 

Section  VI — ObjeBion  6.  No  man  wittingly  pays  ^ 
price  of  redemption  for  a  captive,  which  he  certainly  knows 
this  miferable  man  will  never  be  the  better  for  ;  Chrift  there- 
fore  paid  no  price  of  redemption  for  any  man,  who  will  never 
be  the  better  for  it. 

Anfwer  xfl.  To  (hew  the  abfurdity  of  this  objeflion,  let  it 
be  confidercd,  that  it  depends  entirely  on  this  foundation,  that 

(x)  Jer.  xvili.  j». 


t6o  Extent  of  Chrifi's  Redemption: 

God  and  Chrijl  never  did,  or  could  do  that  to  any ptrfons  which 
they  knezv  they  would  never  be  the  better  for  ;  which  that  it  is 
extremely  falfe,  all  his  difpenfations  from  the  beginning  of 
the  world  do  teftify.     For, 

Did  he  not  fend  bis  fpirit  to  Jlrive  with  the  old  world  ? 
Did  he  not  allow  them  the  fpace  of  an  hundred  and  twenty 
years  to  repent  in,  though  he  knew  they  would  not  be  the 
better  for  it  ? 

Did  he  not  fend  to  the  Jezos  his  prophets,  rifing  up  early, 
and  fending  tJiem  to  admonifh  them  to  turn  from  their  evil 
way,  that  they  might  not  be  carried  away  captive  ?  Did  he 
not  chaflife  them  when  they  refufed  to  receive  correftion  ? 
Did  he  not  ufe  the  greatefl  diligence  to  make  his  vineyard 
bring  forth  good  grapes,  when  it  brought  forth  only  four 
grapes  ?  Did  he  not  ufe  means  to  purge  them  when  they 
vv^ould  not  be  purged  ?  W^re  not  all  his  promifes  made  to 
encourage  them  to  the  performance  of  their  duty,  that  it  might 
be  well  with  them,  and  all  his  threats  to  deter  them  from  their 
iniquity  ?  And  fliall  we  deny  that  God  did  thefe  things  to 
theie  ends,  becaufe  his  wifdom  knew  they  would  not  have 
thefe  falutary  effecls  upon  them  ? 

Again,  doth  not  God  reveal  his  gofpel,  offer  his  grace,  and 
fend  his  ambafiadors  to  call  them  to  faith  and  repentance, 
whom  he  knew  would  never  be  the  better  for  thefe  things  ? 
Did  not  Chrift  come  to  his  own,  who  received  him  not  ? 
Did  he  not  fpeak  to  them  that  they  might  be  faved,  who  would 
not  come  to  him  that  they  might  have  life?  Did  he  not  fay 
to  them,  who  would  not  be  gathered,  how  oft  would  I  kaue 
gathered  you  ?  &c.  And  did  he  not  know  what  would  be  the 
illiie  of  his  coming,  his  fpeaking  to,  and  his  endeavors  to  dcr 
them  good  ?  Wherefore  in  all  exhortations  and  perfuafions, 
and  all  moral  means  whofe  effeft  depends  upon  the  will  of 
man,  it  is  fufficient  that  they  are  proper  means  for  producing 
the  defigned  end,  and  that  Gdd  knows  they  may  be,  and  if 
they  aft  according  to  that  reafon  and  difcretion  he  hath  given 
them,  they  will  be  better  for  them  ;  otherwife  we  may  argue, 
as  this  objeftion  doth,  no  good  man  would  put  another  into  a 
flate  in  which  he  knows  he  will  be  miferable,  and  therefore  a 
good  God  would  never  make  thofe  men  he  knows  will  finally 
be  fo.  No  good  prince  would  have  anv  fubjefts  he  fliould 
be  forced  to  cut  off;  ard  therefore  a  good  God  would  not 
give  being  to  thofe  men  of  the  old  world,  which  his  vindift- 
ive  juftice  forced  him  to  deflroy. 

Anfzcer  2. — zdly.  I  anfwer,  that  this  objeftion  is  built  upon 
a  talie  fuppofiiion,  viz.  that  Chrift  paid  no  fuch  price  for 
them  that  peri fh,  as  for  them  that  will  be  faved ;  the  price  lor 
both  was*  one  and  the  fame,   his  fyfferings  on  the   crofs,    hi»- 


Extent  of  Chrift's  Redemption.  ilgi- 

Diood  died  for  the  remiflion  of  fins ;  and  thus  he  equally  mull 
have  fufFered  ior  the  redemption  of  any  finner  from  death,  as 
for  the  redemption  of  all,  as  under  the  old  law  the  lame  fac- 
rifice  was  offered  to  make  atonement  for  a  fingle  perfon,  and 
for  the  whole  nation  ot  the  Jews  ;  that  any  receive  remiffion 
of  fins  by  virtue  of  his  death,  is,  becaufe  they,  through  faith 
in  hi^  blood,  are  juftified,  and  fo  have  peace  with  God  ;  and 
that  all  do  not  fo,  is  not  for  want  of  an  atonement  made  for 
them  by  the  fame  blood,  but  for  want  of  that  faith  and  thofc 
conditions  of  the  new  covenant,  which  can  alone  give  th«ai  ad 
intereft  in  that  atonement. 


%. 


DISCOURSE     III. 


Of  sufficient  and  EFFECTUAL,  COM- 
MON AND  SPECIAL  GRACE. 


CHAPTER     L 


The  Stale  of  the  Quejlion, 


'^^^S^j^M^^P  R.  the  right  ftating  of  this  queftion  it 
will  be  requifire  to  fhcw, 

I.  What  is  the  fc7ipture  import  oi 
the  word  Grace. 

II.  What  is  the  manner  ot  the  ope. 
ration  of  this  Grace  upon  the  foul,  to 
convert,  or  to  difpofe  it  to  what  is  fpir- 
itually  good. 

III.  What  renders  it  efficacious  in 
fome,   and    not    in    others    to  produce 

faith,  repentance  and  converfion  of  the  foul  to  God,  and  what 
is  the  account  ihefcripture^  and  our  blejfed  Savior  giveth  of 
this  matter. 

Section  I. — To  begin  with  the  firft  pariicular,  Grace  in 
the  Jcripture^  when  it  is  flyled  the  grace  of  Gsd  imports  his 


EJfeBual  and  Special  Grate.  1^3 

favor,  and  his  kind  afFe£lion  to  us,  as  bath  been  largely  prov- 
ed in  the  note  on  2  Cor.  vi.  1.     Accordingly, 

ijl.  The  gofpel  preached  to  jfezo  and  Gentile,  Is  ftyled  faj 
the  grace  of  God  which  brings  falvation  ;  (b)  the  word  of  his 
grace  which  is  able  to  build  us  up^  xxl  Snvaj,  and  to  give  us  an 
inheritance  among  them  that  are  fanElified.  This  alfo  mufl. 
be  the  import  of  the  word  when  it  is  laid  fc)  that  the  law 
came  by  Mofes,  but  grace  and  truth  by  Jfus  Chrifi  ;  when 
the  opoflles  exhort  their  converts  to  (d)  continue  in  the  grace 
of  God;  when  they  fay  that  God  confirmed  the  word  of  his 
grace  by  doing  figns  and  wonders  ;  when  the  gofpel  is  ftyled 
fej  the  word  of  grace,  and  the  gofpel  of  grace.  And  this  is 
probably  the  import  of  the  word  in  many  other  plafCes  cited 
hy  Dr.  Hammond,  note  on  lieb.  xiii.  g.  where,  faith  he,  they 
that  believed  through  grace,  A£ls  xviii.  27.  are  they  that  be- 
lieved through  the  preaching  of  the  gofpel ;  and  in  this  fenfe 
the  grace  of  God  is  abfolute ;  there  being  nothing  either  in 
^ew  or  Gentile  which  made  them  worthy  o,f  this  revelation, 
nor  any  condition  required  on  their  part  that  it  might  be 
preached  to  them,. 

2dly.  This  grace  which  thus  appeared  to  all  7}ien,  being  n 
Xxpts  ri  auTrtpioi,  i.  e.  in  its  defign,  and  in  its  influence  (where 
it  was  not  obftrufted  by  men's  infidelity,  and  love  of  dark- 
iiefs  more  than  light)  Javing  grace,  the  calling  of  men  by  the 
preaching  of  it  to  the  faith,  is  fometimes  faid  10  be  the  calling 
them  by  grace  ;  and  when  they  embrace  that  call,  the  faving 
them  By  grace,  as  when  it  is  faid,  (f)  we  are  faved  by  thi 
grace  oj  the  Lord  Jefus  Chrift  :  by  grace  ye  are  faved,  not  of 
works.  For  feeing  this  is  fpoken  to  men  yet  alive,  and  fo  o- 
bliged,  fgj  to  work  out  their  falvation  with  fear  and  trcmb- 
ting ;  it  cannot  mean  that  they  were  aftually  faved,  but  only 
that  they  were  called  to  a  ftate  of  falvation,  enjoyed  the  means 
and  were  put  in  the  way  of  falvation  by  grace  (of  which  im- 
port of  the  word  faved,  fee  the  note  on  Eph.  ii.  8.)  Hence 
\.\\&  apoflle  faith,  (h)  he  hath  faved  us,  and  (or  that  is)  called 
us  with  an  holy  calling,  not  according  to  our  works,  but  the 
grace  given  us  in  Chrijt  Jejus  /  and  to  be  thus  faved  by  grace, 
is  to  be  faved  by  the  mercy  and  favor  ot  God  to  us,  accord- 
ing to  thefe  words  of  the  fame  apofllc.  (i)  when  the  kindnefs 
and  love  of  God  our  Savior  to  man  appeared,  net  by  works  of 
righteoujnefs  which  we  have  done  (before  taith)^^;  by  his  mer- 
cy he  f  IV id  us  ;  and  this  grace  is  again  abfolute,  it  being  puix' 
ly  ol  the  mercy,  and  the  tree  grace  of  God  that  any  nation  i  , 

(a}i:\\..\\.  II, /'*;  Arts  XX.  31. (c)   lohni.  17. (d}^.^^ 

xiii.  43.-3jiv.  3. (e)    Ads  xx.  32,  ^^. (f)   Ads  xv.  xi, ( g')\ 

I-ph.  II.  8^,  9. (h)  2  I'im,  i.  9 (i)  Tit.  iii.  4,  5. 


04  EffcBual  and  Special  Grace. 

by  the  preaching  of  the  gofpel  to  them,  called  to  the  knowl- 
edge of  falvation  by  Chrift. 

o^dly.  When  men  thus  called  embrace  the  gofpel,  and  be- 
lieve in  Chrill,  and  fo  obtain  the   pardon    of  their  pall    fins, 
this  alfo  is  faid  to  be  done  by  grace,  we  being  juflified  ('kj  by 
the  grace  of  God  through  the  redemption  that  is  in  Jejus,  and 
obtaming  the  forgivenefs  of  fins  according  to  the  riches  oj his 
grace;  and  though  this  grace  be  not  abfolute  but  conditional, 
we  being  juflified  by  faith,  yet  fince  that  taith   is  not  of  our- 
felves,  but  is  the  gijt  of  God,  and  it  is  of  mere  grace  that  this 
aft  of  faith,  which  deierves  nothing,  is  imputed  to  us  for  right- 
eoufnefs  ;  it  is  certain  that  we  zxtjujlijicd  by  the  grace  oJ  God. 
^thly.  The  gift  of  the  fpirit,  is  in   the  fcr^pture  flyled  the 
grace  of  God,   efpecially  his  extraordinary  gifts,  as  when  St. 
Paul  faith,  flj  having  gfts  differing  according   to  the  grace 
that  IS  given  to  us  ;  zchether  prophejy,  let  us  prophefy  accord- 
ing to  the  proportion  oJ  faith.  Sec.      To  the  Corinthians  he 
fpeaks  thus,  fmj  1  thank  my  God  for  the  grace  which  is  given 
to  you,  fo  that  you  come  behind  the  other  churches  in  no  gift. 
And  again,  fpj  not  in  fflily  wifdom,  but  by  the  grace  of  God' 
we  have  had  our  converfation  iti  the  world,  and  more  efpecially 
towards  you.     To  the  Ephefians  thus,  (ci)  to  every  one  of  us  is 
given  grace  according  to  the   meafure  of  the  gift    of  Chrifl. 
And  St.    Peter  fpeaketh  thus,   (r)  as  every    one  hath  received 
the  gift,  fo  minijler  the  fame  one  to  another,  as  goodficwards 
of  the  manifold  grace  oJ   God.     On   which  account  they  who 
iell  off  from  the  faith,  after  they  had  tafted   of  thefe  gilts,  and 
were  made  ffj  partakers   of  the   Holy  Ghofl,  are  faid  to  have 
defpifed  the  fpirit  of  grace.     Now  this  grace  being  peculiar  to 
the  iirft   agcs  of  the  church  can  have  nothmg  to  do  with  this 
controverfv,    unlels  by  way   of    proportion    and  analogy,   in 
which  the  ordinary  gilts  and  alTiftances  of  the /zo/vj/^znV  deriv- 
ed from  the  fame  God,  may  alfo  be  called  the  grace  oJ  God. 

Now  this  being  ail  the  fenfes  in  which  the  word  grace,  or 
the  grace  of  God  is  ufed  in  the  holy  fcripture,  we  may  hence 
difcern  how  in  the  Jcho.ols,  and  in  our  common  language,  the 
word  grace  hath  been  abufed  and  wrefted  from  its  proper 
fenfe ;  for,  whereas,  both  in  the  Old  and  the  New  Teflament, 
it  fignifies  the  favor,  gopdnefs  and  mercy  ot  God  to  us  in 
giving  us  fuch  and  fuch  bleffings,  they  have  made  it  com- 
monly to  fignify  feme  fupernatural  arid  injuftd  habits,  or 
chrftian  virtues,  which  in  \he  fcripture  are  never  flyled  grace, 
but  the  fruits  of  the  fpirit ;  as  Gal.  v.  22.  Eph,  v.  9. 

fkj  ACts^v.   17.     Rom.  iii.  24-     Eph.  i.   7. flJ  Rom.  xn.  6. 

fmj  I  Cor.  ).  A.  6. fpJ   2  Cor.  i.    iz.  —  Sc-e  the  note  there, fqj 

,*iph.  iv.  7,  8. frj  I  Pet,  iv.  JO, (/J  Hcb.  vi.  4.— X.  29. 


EffeHual  and  Special  Grace.  16^5 

Section  II. — I  add  that  befides  this  calling  of  men  to  the 
profelTion  of  the  chrijltan  faith,  and  this  vouchfafement  of 
the  gofpel  to  them  as  a  rule  ot  life  ;  it  feems  necefTary  to'  af- 
fcit  that  God  vouchfafes  fome  inward  operations  or  aflillan- 
ces  to  incline  them  to  what  is  good,  and  work  converfion  in 
them.     For  were  it  otherwife, 

t/l.  Why  is  i\n^fpirit  flyled  a  quickening,  or  (tj  lifegiv- 
ing  /pint  ?  Whv  is  he  faid  to  fuj  Jlrive  loith  man  P  Why 
are  wicked  men  faid  to  fwj  refijl  the  Holy  Ghojl  ?  And  why 
are  they  who  are  converted  faid  to  (xj  be  born  oj  the  fpirif^ 
and  to  be  enabled  (yj  through  the  Jpirit  to  mortify  the  deeds 
of  the  flefJi  ?  For  how  can  he  be  faid  to  ftrive  with  men,  or 
they  to  refift  his  motions,  if  he  makes  no  imprelTions  on 
our  fpirits  ?  How  can  he  quicken,  work  in  us  the  new  birth, 
or  enable  us  to  mortify  the  deeds  of  the  flefli  without  fome 
vital  energy,  fome  renewing  operations  or  powerful  af- 
fift-iaces  to  fubdue  thofe  motions  of  the  flefh  which  fzj  lull 
againft  the  Tpirit  ? 

2d/.y,  Wiiy  elfe  is  it  exprefsly  faid  that  faj  God  xvorks  in 
us  both  to  will  und  to  do  of  his  own  good  pleafure,  and  fbj 
doth  within  us  what  is  acceptable  in  his  fght.  For  fure  he 
cannot  properly  be  faid,  ivspvsTv  y.a\  tfAi^^  h  rj/xVv,  to  ad  and 
work  within  us,  who  docs,  and  worketh  nothing  in  us  ?  How 
doth  the  word  iifeU  when  heard  or  read  work  on  us,  but  bv 
makuig  impitflions  on  our  minds  ?  And  fhall  that  be  denied 
to  God  himfelf,  which  we  allow  to  his  word  ?  Or  fiiallhe  not 
be  believed  wiicn  he  faith,  he  worketh  in  us  both  to  will  and 
4o,  he  doth  within  us  zohat  is  acceptable  in  hu fight?  And, 

'>,dly.  Doih  it  not  feem  unreafonable  to  deny  that  influence 
to  God  and  his  ^oiA  [pint  to  incline  men  to  goodnefs,  which 
generally  is,  and  muit,  according  to  iht  fcripture,  be  allowed 
to  the  evil  fpirit  tempting  men  to  wickednefs  ?  Now  thoU"-K 
this  evil  fpirit  cannot  lay  us  under  a  necefTity  of  doing  wick- 
edly, yet  is  he  rcprefented  in  \\\t  fcripture^%  the  great  tempt- 
er to  fin,  which  he  can  only  be  immediately  by  raifing  fome 
ideas  in  our  brain  which  do  excite,  difpofe  and  move  us  as 
our  own  thought?  or  ir^ward  fentiments  at  other  times  are 
wont  to  do,  to  what  is  evil  ;  he  alfo  is  flyled  (c)  that  fpirit 
which,  svjp/sV,  works  inwardly  m  the  children  of  dif obedience  ; 
Avhich  words  feem  plainly  to  import  fome  inward  enfergy  of 
Satan  to  excite  thein  to  this  dilobedlencc  ;  feeing  then  (d) 
flronger  is  he  that  is  in  us,  than  he  that  is  in  the  world,  i.  e. 
thdi  good /pint   who  dwells  in  pious  men,    is  more  powerful 

/^/^  Rom.  I'iii.  2. fi^J   Cen.  vi.  3. faoj  Aib  vii.  5r. fxj 

John  iii.   5,  6.  8. fyj  Rom.  viii.  13. {zj  Gal.  v.  17. (ajPh\hu. 

h.  13, (6j  Heb,  xiii.  ii.^^(cj  Lph.  ii.  2: (<IJ  i  Johniy.  4. 


i$6  Effeclual  and  Special  Graces 

in  them  than  Satayi  is  in  wicked  men,  we  mufl  allow  this  good 
fpirit  hipyiity  to  work  inwardly  in  the  children  of  obedience, 
as  Satan  is  allowed  to  work  in  his  own  children.  Moreover 
the  evil  fpirit  is  reprefented  as  fej  a  lying  Jpirit  in  the  mouth 
^/"Ahab's  prophets  :  (J)  he  moved  David  to  number  the  peo- 
ple :  fgj  he  entered  into  Judas  ;  (h)  he  filled  the  heart  of 
Ananias  to  lie  to  the  Holy  Ghoft  ;  all  which  things  cannot  be 
accounted  for  without  allowing  him  fome  power  to  work  up- 
on the  mines  of  thofe  perfons,  fo  as  to  raife  within  them  fome 
luch  ideas  as  would  excite  and  ftir  them  up  to  the  perform- 
artce  of  thofe  aftions.  When  therefore  in  like  manner  God  is 
iaid  to  fijput  anew  fpirit,  and  io  put  his  Jpirit  within  us,  to 
create  in-  us  a  clean  heart,  and  renew  in  us  a  right  [pint,  to 
put  his  jear^-^ndi  his  lata  in  our  hearts,  to  circumcije,  and  fkj 
to  convert  the  heart  ;  if  he  by  his  good  fpirit  raifeth  no  good 
motions  or  ideas  in  us  which  may  difpqfe  us  to  his  fear,  and 
by  attention  to  them  may  convert  and  cleanfe  our  hearts,  if  he 
vouchfaies  to  us  no  inward  illuminations  by  attending  to 
which  we  may  difcern  the  wonderous  things  of  his  law,  what 
can  thefe words  or  metaphors  import?  Seeing  the  heart  is  puri- 
fied  by  an  inward  change  and  temper  which  renders  it  averfe 
from  Cn,  and  fets  the  afleftions,  defires  and  inclinations  of  the 
foul  againll  it  \  feeing  the  deeds  oi  the  flelh  are  only  mortified 
by  fuch  a  renovation  of  the  mind  as  makes  us  to  difcern  the 
pernicious  effe61s  and  dreadful  confequences  of  living  flill  ac- 
cording to  our  flefhly  appetites,  and  fo  begets  a  dread  and 
hatred  of  them,  a  refolution  to  torfake  them,  a  vehement  de- 
fire  to  be  freed  from  them,  a  fincere  endeavor  to  refift  the 
motions  of  the  flefh,  and  a  care  that  we  do  not  for  the  future 
yield  obedience  to  it  in  the  luflings  of  it  ;  if  there  be  no  ren- 
ovation wrought  in  us  by  the  affiftance  and  cooperation  of  the 
fpirit,  h.ow  can  we  poflibly  conceive  God  fliould  put  in  us  a 
new  fpirit,  create  in  us  a  clean  heart,  renew  in  us  a  right 
fpirit,  circumcije  and  convert  tJie  heart,  or  put  his  fear  into 
?V,  if  his  good  fpirit  works  nothing  on  the  mind  and  the  af- 
feflions  oi  a  man,  and  confequently  upon  his  will  to  make  this 
change  within  us  !* 

To; fay  that  all  thefe  operations  of  the  holy  fpirit  were  pe- 
culiar to  the  firfl  ages  of  the  church,  and  therefore  are  now 
ccafed,  'is  in  effect  to  make  the  difpenfation  of  the  gofpel 
ceafe; "the  difference  betv/ixt  that  and  the  lav\',  being  by  the  a- 
pojllx  placed  in  this,  that  the  one  is  the  miaif  ration  oj  the  let- 
ter ou\y,  \he  other  aUo  of  the  Jpirit  ;  and  ii  it  were  fo  only 
■      '■'  I      "■ '    ■      ■  ■■     . 

fe)  I  Kings  ,:^xi^.  ;z\,—~(fj  i.  Cliron.  xxi.  i. fg)  Luke  xxii.  3. 

— ^'*.  ^  Afls^'l-i-^-— ^'i/Ezek^xi.  jg.  xviii.  31.  xxxvi.  27.— Jer^xxxu. 
49.r- wBT-^iii.  xp.-TpeL't.  xx'x'.  6jr—  Y/'}  J'er.  xxxi.  18. 


JEJfe^ual  and  Special  Grace.  167 

wTillft  the  extraordinary  difpenfationsof  the  fpirit  lafted,  then 
from  the  time  that  they  have  ceafed,  the  gojpd  doth  not  ia 
this  differ  from  the  law^  ordeferve  to  be  preferred  before  it 
upon  that  account.     And, 

^thly.  The  denial  of  this  afliflance  feems  to  take  off  from 
the  energy  of  prayer  in  general,  and  from  the  virtue  of  prayer 
for  the  holy  fpirit  in  particular,  and  fo  to  make  men  flight 
and  negle^  that  duty  of  which  x\\it  Jcnpture  fpeaketh  fo  mag- 
nificently,  and  to  which  it  fo  frequently  exhorts  us  ;  at  leaft, 
it  feems  not  well  confident  with  the  tenor  oi  thefe  infpired 
prayers,  or  thcfe  prefcriptions  for  it  recorded  in  the  holy 
Jcripture  :  for  who  can  reconcile  it  with  thcfe  expreilions,  in 
which  holy  men  of  God  fo  often  beg  he  would  incline  their 
hearts  unto  hirn^  fince  this  he  cannot  do  without  fome  opera- 
tion on  their  hearts  ;  or  that  he  would  draio  them  that  they 
might  run  after  him,  that  he  would  open  their  eyes,  and  give 
them  underjlanding  to  dijcern  his  law,  that  he  would  lead  thent. 
in  the  right  zoay,  in  the  luay  everlajling  ;  for  if  God  by  his 
fpirit  hath  no  influence  upon  the  Iieart  and  foul,  how  doth  he 
incline  or  draw  it  ?  If  none  upon  the  underftanding,  how  doth 
he  enlighten  or  inftruft  it  ?  If  this  be  done  only  by  the  words 
read,  preached  and  pondered  in  the  heart,  v/e  may  as  well  ap- 
ply ourfelves  to  that  work  without,  as  with  prayer. 

Moreover,  according  to  this  dofclrine,  it  feems  both  fruit- 
lefs  and  abfurd  to  pray  for  the  afhftance  of  the  holy  fpirit,  or 
to  expe6l  we  fhould  enjoy  it,  and  fo  that  pafl'age  of  St.  Luke^ 
(I)  [/l/k  and  ye  Jliall  receive,  Jeek  and  ye  JJiall  Jind,  knock 
and  it  JJiall  be  opened  to  you  :  for  ij  evil  parents  give  good 
gifts  to  their  children,  how  much  more  will  your  heavenly  Fa- 
ther give  the  holy  fpirit  to  them  that  afk  hir,i]  mufl  be  of  no 
uf*;  or  virtue  to  us  ;  for  what  do  thefe  words  bid  us  pray  for 
but  the  holy  fpirit,  and  what  afliflance  can  he  afford  us  if  he 
doth  not  operate  at  all  upon  us  ? 

To  fay  this  promife  is  to  be  confined  to  the  firfl:  ages  of  the 
church,  feems  not  agreeable  to  reafon  ;  tor  why  then  doth  it 
run  in  words  fo  general,  ttSs-  yxp,Jor  every  one  that  afks  re* 
reives.  Moreover,  thofe  fpiritual  and  ordinary  efre6ts  for 
which  the  holy  fpirit  was  then  given,  thofe  fruits  of  tht  /pint 
he  produced  in  them,  are  as  needful  and  good  for  chrifham 
now  as  when  our  Savior  fpoke  thefe  words ;  for  as  the  holy 
fpirit  was  then  needful  to  flrengthen  Chrift's  fervants /'tw^' m 
the  inward  man  to  do  his  will,  to  comfort  the?n  in  tribulations^, 
and  to  fupport  them  in  fiery  trials,  and  to  preferve  them  from 
the  fubtilties  of  Satan,  and  the  temptations  of  the  wicked 
World  ;  fo  is  there  the  fame  need  of  his  afCflance  ztcwv  for  atl 

(IJ  Luke  xi.  9,  ti.—^(}nj  Eph  ii'-  »6» 


i68  EffeEliial  and  Special  Grace, 

tjiefe  gracious  ends,  and  therefore  the  fame  reafon  to  expcfi 
Jiim  ftill  for  all  thefe  purpofes.  The  conditions  alfo  of  this 
promife  may  be  performed  now  by  us,  as  well  as  by  them 
then  ;  we  may  he  now  fmcerely  defirous  to  obey  the  holy 
will  of  God,  and  with  true  fervency  and  importunity  may 
heg  the  /loly  fpxrit  to  this  end  ;  and  if  we  may  acceptibiy  per- 
form thofe  duties  to  which  this  promife  is  annexed,  why  may 
•we  not  as  confidently  expeft  the  blefhng  promifed  ?  For  the 
encouragement  here  given  to  expeft  the  aflTiftance  of  the  holy 
Jpirit  is  this,  that  we  ajk  him  of  our  heavenly  Father.  Now 
this  mofl  comfortable  relation  God  bears  to  all  his  children 
of  what  age  foever,  and  therefore  there  is  now  and  ever  will 
be  the  fame  benignity  in  God,  the  fame  good  will  and  rcadi- 
nefs  in  him  to  give  his  holy  Jpint  to  his  children  tor  all  need- 
ful purpofes,  as  in  all  former  ages  ;  if  therefore  in  like  man^ 
ner  we  do  afk  we  mufl  have  equal  reafon  to  cxpe6i;  we  fhould 
receive  him.     To  proceed  then, 

Q-dly.  To  explain,  as  far  as  1  am  able,  what  is  the  manner  of 
the  operation  of  God's  grace,  and  holy  Jpirit  on  the  foul. 

Section  III. —  \jl.  I  afTert  that  the  manner  in  which 
God's  grace  and  holy  fpirit  affs  upon  the  minds  and  hearts  of 
men  for  the  produttion  of  the  fruits  of  the  good  fpirit,  and 
the  preparatory  difpofitions  of  the  foul  towards  them,  may 
reafonably  be  conceived  to  be  fuch  as  is  fuitable  to  the  reafon 
and  faculties  of  men,  the  underflanding  and  the  will.  Now 
it  is  certain  that  what  naturally  makes  the  underflanding  to 
perceive,  is  evidence  propofed  and  apprehended,  confidered 
or  adverted  to  ;  for  nothing  elfe  can  be  requifite  to  make  us 
come  to  the  knowledge  of  the  truth,  and  undcrfland  what  the 
will  oj  the  Lord  is,  ?ind  fo  be  wife  to  falvation.  Hence  the  apof~ 
tic  prays  that  his  Philippians  (n)  might  abound  mere  and  more 
in  knowledge  and  in  all  ivifdom,  h  -ndin  aladrtosi,  in  all  per- 
ception, that  they  ?n7ght  approve  the  tlmigs  that  are  mojl  ex" 
cellcnt :  and  faith  to  the  (o)  Romans,  be  ye  transjormed  by  the  re- 
newing, oj  your  mind,  lis  1:0  oo>ii/>ta^£iv,  that  you  may  di/ccrn  and 
approve  what  is  according  to  the  good,  andacceptible,  and pcrjeil 
zuill  oj  God.  Again,  what  makes  the  will  choofe,  is  fometlung  ap- 
proved by  the  underltanding,  and  confequcntly  appearing  to 
the  foul  as  good  ;  and  whatfoever  it  refufeth,  is  fomething 
reprefented  by  the  underflanding,  and  fo  appearing  to  the  will 
ias  evil  ;  whence  all  that  God  requires  of  us  is,  and  can  be  on- 
ly this,  to  refufe  the  evil  and  to  choofe  the  good.  Wherefore 
to  fay  that  evidence  propofed,  apprehended  and  confidered,  is 
tiot  fufficient  to  make  the  underflanding  to  approve  ;  or  that 
ihegreatefl  good  propofed,  the  greatefl  evil  threatened,  whea 

fr'.J  Philip,  i.  9,  10. (0)  Rom.  xii.  3v 


Effcdual  and  Special  Grace.  i^a 

equally  believed  and  reflefted  on,  is  not  fufficlent  to  engage 
the  will  to  choofe  the  good  and  refufe  the  evil,  is  in  effctl  to 
fay  that  wliich  alone  doth  move  the  will  to  choofe  or  to  refufe^ 
is  not  fufficient  to  engage  it  fo  to  do  ;  that  which  alone  is  re- 
quiliie  to  make  me  underftand  and  approve,  is  not  fufficient 
to  do  fo  ;  which  being  contradiflory  to  itfelf,  mull  of  neccf- 
fity  be  falfe. 

Be  it  then  fo,   that  rve  have  naturally  an  averfion  to  the 
truths  propofed  to  us  in  the  gofpd,  that  only  can  niake  us  in- 
difpofed  to  attend  to  them,  but  cannot  hinder  our  conviftion 
when  we  do  apprehend  them  and  attend  to  them  ;  whence  for 
removal  of  it,  tlie   apoille  only  prays,  (p)  that  the  eyes  of  oar 
under fliinding    may   be  enhyjitenccl  that  ice  may   know  them  ; 
adding,  that  vyrheire  the   light  of  the  knotbiedge  of  the  glory  of 
God  was  revealed,  il,  after  this,  fqj  their  go  [pel  was  hid  from 
any,  it  was  only  fo,  becaufe  the  God  of  this  world  had  blinded 
their  eyes,  or  the  conceptions  of  their  minds,  that  the  light  of 
the  gofpel  might  not  fmne  into  them.     Be  it  that  there  is  in  us 
alfo    a  renitency  to  the  good  we    are  to  choofe,  that  onlv  can 
indifpofe  us  to  believe  it   is,  and  to  approve  it  as  our  cliiefeft 
good.      Be  it  that  we  are  prone- to  the  evil  that  we  fhould  de- 
cline, that  only  can  render  it  the  more  difficult  for   us  to  be- 
lieve it  is  the  worft  of  evils  ;  but  yet  what  we  do  really  be- 
lieve to  be  our   chiefeft  good,  will    flill  be   chofen,   and  what 
we  apprehend  to  be  the  worllol  evils,  will,  whilfl  we  do  con- 
tinue under  that    conviflion,  be  reiufcd  by  us  :    It  therefore 
can  be  only    rcquifite,  in  order  to   thefe   ends,   that  the  good 
fpirit  Ihould  fo  illuminate  our  underilandings,  that  we  attend- 
ing to,  and  confidering  what  lies  before  us,  fhould  apprehend, 
and    be  convinced  of  our  duty  ;  and  that  the   blefTings  of  the 
gofpel  fliould  be  fo  propounded  to  us,  as  that  we  may  difcern 
them  to  be  our  chiefefl  good,  and  the  miferies  it  threatenath, 
fo  as  we  may  be  Convinced  they  are  the  worft  of  evils,  that  we 
may  choofe  the  one,    and  refufe  the  other.     Now  to  confider 
in  order  to  approbation  and   conviftion,  to  clloofe  in  order  to 
our  good,  and  to  refufe  that  we  may  avoid  mifery,  muft  be  the 
anions  not  of  God   but  man,  though  the  light  that  doth  con- 
vince, and  the  motives  which  engage   him  thus  to  choofe,  and 
refufe,  are  certainly  from  God. 

Section  IV. — To  illullrate  this  by  a  familiar  inllance 
taken  from  ourfelves,  or  our  deportment  towards  others  ; 
when  a  man  in  words  plain  and  intelligible  fpeaks  to  another^ 
if  he  will  hearken  to  what  he  fays,  he  mufi  underftand  his 
mind  ;  for  by  that  very  impreffion  the  words  make  upon  his 
brain,  he  immediately   perceives  hjs   mind  ;    and   cannot  the 

(p)  Eph.  i.  i8. fq)  2  Cor.  iv,  ;,,  4. 


170  Effectual  and  Special  Grace* 

divine  impreffion    on  the  mind,    which  is  God's  fpeaking  in- 
wardly to  man,  do  the  fame    thing  ?  This  a6tion  is   indeed  fo 
neceffary,  that,  as   it  is  not  virtuous   or  praifeworthy   in  any 
man  to    underftand  the  mind  of  him  that  fpeaks  to   him,  fo 
neither  feemeth  it  praifeworthy  in  us  to  underftand   the  mind 
of  God  thus  fpcakmg  to  us.     Again,  thefe  words  of  man  con- 
tain fometimes   an  exhortation   to  another  to  do  Vv^hat  he  de- 
fires  he  would  do,  taken  from  the  propofal  of  fome  advantage, 
or  the  promife  ot    fome  good  he    fliall    receive  by  complying, 
with  his  exhortation  ;  or  they  contain  fome  dehortation  from 
doing  what  he  would  not  have    another  do,  becaufe  it  will  be- 
hurtful  to  him,  or   will    be  certainly  attended    with  fome  eviJ- 
confequences  ;  Is   not  this  the  method  ufed  by   all  the  world 
in  dealing  with  another  ?   And  do  they    not   all  do    this    witb  , 
hopes  and  expeftation  of    fuccefs  ?   And  is  it  not  a    great  dif-i'i 
paragement  to  the  word  of    God  to  fay,    or  think    that  all  hi*, 
perfuafions,    admonitions,  exhortations,   promifes  and  threats,^, 
ihould  be  infuSBcient  to  prevail  with  us  to  turn  from  our  fia- 
ful  courfes,  and  turn  to  him,    when  men  who  ufe  thefe  meth- 
ods towards  their  childrerf,    fervarrts,  friends  or  relations-,    do, 
it  in  hopes  that  they  fhall   be  fuccefslul   by    thefe  means  l-rrt 
Moreover,  if  the  perfon   they  addrefs  to,    be  flow   of  under.-i 
ilanding,  do  they  not  hope  to   overcome  that  difficulty  by  the 
clearnefs  of  their  difcourfc,   and  by  reiterating  the  fame  thing 
in  fuch  variety  of  expreffions   as  he  is  befl  able  to  perceive  ?< 
It  he  be  averfe  from  doing  that  which  is  defired,   do  they  not 
hope  to    overcome    that  averfenefs  by    repeated    exhortations 
and  vigorous    imprefhons  of   thofe  encouragements  they  ten- 
der, to   prevail  upon  him  to  comply  with  their  dcfire  ?    If  he 
flrongly  be  inclined  to  that  from  which  they  vehemently  dehort 
him,  do  they  not  endeavor  to  turn  the  bent  ai]d  current  of  his 
inclinations  by  the  like  repeated  exhortations  and  lively  repre- 
fentations  of  the  evils  he  will  be    certainly    expofed    to  by  fo 
doing  ?  All  men   are  therefore  of    this  opinion  in  their  prac- 
tice, that  afling  with  men  by  convincing   reafon,  and  bv  mo- 
tives and    perfuafions,  is   afting    with   them    fuitably  to  their 
faculties,  and  fo  as  that  they  may  prevail.       And    is  not  God 
himfelf  of  the  fame  mind  ?  Hath  he  not  revealed  his  will  on 
purpofe  that  we  may  know  it  ?   Hath-  he  not  direfted  his  let- 
ters  and  epi files  to  us,  that  by  reading  we  may  underliand  them, 
and  knoxji)  the  things  which  do  belong   to  our  peace  ?    Did  not 
our  Savior  utter  all  his   difcourfes   to    the   fame  end  ?  Why 
clfc  doth  he  inquire  (r)  Why   -is  it  you  do  not  under/land  my 
Jpreech  ?  (f)  How  is  it  that  you,  do  not  underjiand^  Why  doth 
he  preface  them  with  this    inftruBion,  (t)   hear  and  under-^ 

(r)  John  viii.  M>'—~(f)  Mark  viii.  2j  ,-~^(t)  Matth  xv.  10. 


EffedvAl  and  Special  Grace,  17  j 

Jiaiid?  Doth  not  God  call  upon  us  to  fuj  to  confidcr  of  our 
ways,  antl  lay  to  heart  his  fayings  and  his  difpenfations  ? — 
Dotu  he  not  prefcribe  this  as  a  remedy  to  prevent  his  judg- 
ments, when  he  fays,  (v)  Oh  confidcr  this^  ye  that  forget 
God  :  and  of  being  wife,  by  faying,  fwj  Oh  that  they  were  wi/e^ 
that  they  zoould  con/ider  their  latter  end  ?  Doth  he  not  repre- 
fent  this~"as  the  fource  ot  all  the  wickednefs  and  idolatry  of 
his  o'.vn  people,  fxj  that  they  would  not  confidcr  in  their 
heart  ?  Doth  he  not  make  converfion  the  efFe£l  ot  this  confid- 
eration,  when  he  faith,  (y)  becaufe  he  conjidereth  and  turneth 
away  from  all  the  tranjgrejjions  that  he  hath  coynmitted,  hr. 
Jhall  furely  live  f  Yea,  dotli  he  not  reprefent  this  as  a  jufl 
ground  oi  hope,  that  even  the  moft  ftubborn  finners  may  be 
reformed,  when  he  faith  to  the  prophet,  (zj  remove  by  day  in. 
their  fight ^  it  may  he  they  will  confidcr  though  they  be  a  rebel- 
lious  people  ?  Does  not  God  require  his  people  to  faj  choofc 
life,  pronouncing  a  bleffi ng  upon  them  who  (bj  choofc  the 
things  that  plcafe  him,  and  threatening  deftruftion  to  them 
who  /^cj  would  not  choofe  the  fear  of  the  Lord,  but  fdj  chofe 
the  things  in  which  he  delighted  not  f  Now  doth  he  any  thing 
more  to  prevail  with  them  who  do  not  choofe  the  fear  of  the 
Lord,  and  do  not  do  the  things  that  pleafe  him,  to  engage  them 
fo  to  do,  or  not  to  do  the  contrary,  but  teach  them  his  ways, 
and  perfuade  them  to  walk  in  them  ?  Mud  it  not  then  be  cer- 
tain that  either  he  tranfd(f;b  with  them  as  men,  who  notwith- 
flanding  any  a6ls  of  preterition  on  his  part,  or  any  difability 
or  corruption  of  will  on  their  part,  might  by  thefe  things  be 
induced  to  choofe  to  fear  him,  and  do  the  things  that  pleafe 
him,  and  might  abllain  from  the  contrary  ;  or  threateneth  to 
deftroy  them  for  not  chooling  what  they  could  not  choofe, 
for  doing  what  they  had  not  means  fufficient  to  avoid,  and  for 
not  doing  what  it  was  not  pofhble  for  men  fo  vitiated  and 
fo  deferred,  to  perform  ?  Again,  doth  not  God  exhort  the 
Jews  to  be  (e)  xvilling  and  obedient,  promifmg  a  full  pardon, 
and  a  blefTing  to  them  that  do  fo  ?  Doth  not  Chrijl  refolve 
the  dedrutf  ion  of  the  Jews  into  this,  ('fj  You  will  not  come  un- 
to me  that  you  might  have  life  ?  Declaring  this  to  be  the  rea- 
fon  whv  they  were  not  gathered,  becaufe  he  often  fgj  would, 
have  gathered  them,  but  they  would  not  be  gathered;  becaule 
being  fo  gracioufly  invited  to  the  marriage,  fhj  thty  would, 
not  come.  Now  what  did  he  to  engage  them  to  come  to  him, 
to  gather    them,  or   prevail  on    them  to  come  to  the  marriage 

/■«/ Hag.  i.  5,  7. ('V )  Pfal.   1.    31. ('w)  Dent,  xxxii.  29. 

(x)  Ifa.  i.  3.  xliv.  19. '(y)  Ezek.   xviii.   jq.  — Pfal.  cxix   o(). (x.) 

E/.ek.  xii.  ■},. /'a)   Deui.  xxx.    19. (h)  Ha.  Ivi.  4. (c)  Pror.. 

>•  20- (d)    Ha.  )vi.  4. (c)    Ha.  i.  18,19. ('/^  Jolin  V.  40. 

(g)  Lukexiii.  3Jr-—^(l>J  Matth  xxii.  3. 


172  EffeHual  and  Special  Grace, 

feaft,  but  fliew  them  the  way  of  life,  exhort  and  invife  them 
to  come  to  that  feaft  ?  Either  then  he  tranfa6}ed  with  them, 
as  one  who  knew  this  was  fufficient  to  thefe  ends  ;  and  that 
ihcfe  things  might  have  prevailed  with  them,  notwithftanding 
any  decrees  of  God's  preterition,  or  any  diiability  through  the 
corruption  of  their  wills,  to  be  willing  and  obedient  to  his  in- 
vitation ;  or  elfe  he  refoived  on  their  exclufion  from  the  mar- 
riage feaft,  and  their  not  tajlivg  his  Jup-per^  for  not  doing 
what,  in  that  ftate,  they  could  not  do  ;  and  condemned  them 
for  not  com.irg  to  him  when  they  could  not  com.e,  becaufe  (ij 
tlte.  Father  did  not  draw  them,  or  give  thcvi  to  him  ;  and  for 
not  being  gathered,  when  he  would  not  do  that  lor  ihem 
M'ithout  which  they  could  not  be  gathered.  Doth  noi  God 
earneftly  exhort  and  perfuade  men  to  repent  and  turn  from 
the  evil  of  their  ways  ?  Doth  he  not  fay,  (k)  Oh  that  my  peo- 
ple would  have  hearkened  to  ?nc,  that  IJrael  xvould  have  walked 
771  ray  ways  J  (I)  0  that  they  were  wije,  'that  they  zcould  un- 
der/laud this  !  fm)  0  Jervfaltvi,  zoilt  not  thou  be  made  clean, 
when  Jliall  it  once  be  ?  (nj  0  that  thou  hadji  known  m  this 
thy  day,  the  things  that  belong  to  thy  peace  !  Now  either  in 
thefe  exhortations  and  perfuafions  made  to  men,  vitiated  not 
only  by  original,  but  many  a6lual  corruptions,  God  dealt  with 
them  fuitably  to  their  faculties,  that  is  abilities,  exhorting 
them  to  do,  and  pathetically  wifhirg  they  had  done,  what  he 
faw  they  might  have  done,  though  they,  for  want  of  due  at- 
tention, confideration  and  reflefetion,  did  it  not  ;  or  called 
them  to  repent  that  they  had  not  done  what  they  never  could 
do,  or  that  they  did  not  avoid  what  it  was  not  pofiible  under 
their  circumftances  they  fhould  avoid  ;  and  feiiouily  and  paf- 
iionately  wilhed  they  themfelves  would  have  done,  what  it  it 
ever  had  been  done,  muft  have  been  done  by  himfelf,  and 
t'.iercfore  was  not  done,  becaule  he  did  not  untruftrably  work 
the  change  in  thtm  ;  that  is,  he  paOionately  wifhed  they  had 
been  of  the  number  of  his  elecl,  when  he  himfeli  by  an  abfo- 
kite  decree  from  ail  eternity  had  excluded  them  out  ot  that, 
mimber. 

In  fine,  doth  not  God  encourage  men  to  repent  and  believe, 
to  be  willing  and  obedient,  by  great  and  precious  promifes  of 
the  moft  excellent  and  lafting  bltfiirgs  ?  Hath  lie  not  threat- 
ened foj  eternal  dajnnation  to  tliem  that  do  not  believe  ? — 
Hath  not  he  told  us  that  fpj  Chriji  xoill  come  m  Jlaming  jire^ 
t(iking  vengeance  on  all  that  obey  not  his  go/pel  ^  And  muft 
not  all  thefe    things   fi.fhciently    convince  us,    that   God  a6is 

(i )  Jolin  vi.  37,  44.- — (k J  Vi»\.  Ixxxi.    13. fl)  Dent,  xxxii.  29. 

r — (vt)  )er.  xiii.  27. (nJ  Luke  xix.  42. (oj  f^/Iark  xvi-  18. 

//;  2  Their,  i.  7, , 


Effectual  and  Special  Grace,  173 

with  men  as  one  who  doth  indeed  fuppofe  that  men  may 
hearken  to  his  exhortations,  and  comply  with  his  perfuafions 
to  believe,  and  to  obey  hisgofpel,  may  be  prevailed  on  by  his 
promifes  to  the  performance  of  their  duty,  and  terrified  by 
his  judgment  threatened,  from  their  difobedience  ?  Why  elfe 
is  it  faid  that  God  hath  given  us  thefe  fq J  great  and  prcciovs 
promifes,  that  by  them  zve  may  be  made  partakers  of  a  .divtne 
nature  ?  Why  are  we  exhorted,  frj  having  thej'e  projnifts,  to 
clean fe  ourjelves  Jrom  all  jilthinejs  of  Jlcjli  and  Jp7rif ,  perfeB- 
tng  holinejs  in  the  fear  of  God  ?  Or  why  doth  the  apoflle  fay, 
(f)  knowing  then  the  terror  oj  the  Lord  we  perfuade  men  ?  If 
beyond  all  this,  there  be  fome  phyfical  and  unfruflrable  oper- 
ation on  God's  part  requifue  to  make  men  know,  and  know- 
ing, choofe  the  good  and  retuie  the  evil  ;  this  being  not 
vouchfafed  to,  or  wrought  in  them  who  are  not  born  anew, 
why  is  the  want  of  this  new  birth,  and  this  fpiritual  regenera- 
tion fo  often  imputed  to  the  voluntary  want  of  their  confider- 
ation,  and  their  ft  J  not  laying  to  heart  the  things  propounded 
to  them  ?  To  their  not  applying  their  heart  to  wfdom,  not 
applying  their  minds  to  undtrfianding,^n^\\\(i\x  (iij  net  fram- 
ing their  doings  to  turn  to  the  Lord  ?  Admit  that  defperate 
refuge  which  the  alienors  of  the  contrary  doflrine  are  here 
forced  to  fly  to,  viz.  that  thefe  exhortations  and  perfuafions 
may  be  yet  made  to  us,  though  we  are  utterly  unable  to  com- 
ply with  them,  and  by  God's  aft  of  preterition,  are  left  under 
that  difability,  becaule  we  once  had  grace  and  ftrength  fuffi- 
cient  to  pertorm  them,  though  wc  have  loft  it  by  the  fall. 
What  is  this  to  the  import  ot  all  the  exhortations,  perfuafions 
and  motives  contained  in  the  gofpel,  which  are  all  direfted  to 
fallen  man  ;  and  fo,  if  Gud  be  ferious  in  them,  declare  his 
great  unwillingnefs  that  fallen  man  fhould  pcrifh,  and  his  paf- 
lionate  defirc  that  he  lliould  be  faved  ;  and  if  he  fpeaketh  in 
them  fuitably  to  the  capacities  and  faculties  of  fallen  man, 
plainly  fuppofes  him  in  a  capacity,  by  the  afilllances  which 
God  is  ready  to  afford  him,  and  by  the  confideration  of  the 
motives  which  he  offers  to  him,  to  underfland  his  duty,  and 
to  choofe  the  good  and  refufe  the  evil. 

Section  V. — Wherefore,  to  give  to  outward  means,  and 
inward  aflillances,  their  due  refpe^tive  energy  : 

ifl.  That  honor  muft  be  d>ie  to  God,  and  to  his  word,  as  to 
aflert  that  the  motives  there  offered,  muft  be  fufticient  in  the 
way  oi  motives  to  produce  the  ends  lor  which  they  were  dc- 
fjgned.  Seeing  then  the  motives  contained  in  the  fcripture 
to  engage  fallen  man    to   turn  from  the  evil  of  his  ways,  were 

(q)  2  Pet.  i.  4- (r)  2  Cor.  vii.  i. (f)  i  Cor.  v.  11. (t ) 

Piov.  i.  14,  50. (uj  Hof.  V.  4. 


1 74  Effectual  and  Special  Grau, 

certainly  defigned  for  that  end,  either  they  mufl  be  fufiBcient 
to  engage  him  to  turn  froRi  the  evil  of  his  ways,  or  elfe  the 
higheft  motives  that  can  be  offered  muft  be  infufficient  for 
that  end,  all  other  motives  to  deter  us  from  any  aftion  as  dif- 
advantageous  and  pernicious  to  us,  being  as  nothing  when 
compared  to  that,  depart  from  me,  ye  wicked,  into  everlajling 
fire  :  all  evils  we  can  fufFer  from  the  hand  of  man,  being  little 
in  refpett  of  that  we  mufl  have  caufe  to  tear  from  him  who 
can  dejiroy  both  foul  and  body  in  hell  jire.  Seeing,  again, 
the  promifes  of  eternal  happinefs  recorded  in  the  fame  Jcrip- 
tures,  as  the  reward  of  our  obedience,  were  certainly  deiigned 
to  render  us  obedient,  either  they  muft  be  fufficient  to  engage 
us  to  yield  that  obedience  to  the  good  and  holy  will  of  God, 
or  no  inducements  can  be  fuHicient  for  that  end  ;  feeing  this 
motive  eminently  contains  all  other  motives  in  it,  there  being 
in  thofe  few  words  the  enjoyment  of  God  and  everlajiing  hap- 
pinej's,  more  than  kingdoms  and  treafures,  and  all  that  can 
exprefs  the  good  things  of  this  world  import  ;  and  therefore 
a  more  vehement  conltraining  power  in  them  to  the  perform- 
ance of  our  duty,  than  in  the  united  flrength  of  worldly  great- 
nefs,  honors,  pleafures  ;  and  that  which  reprefenteth  to  our 
defires,  and  hopes  what  far  excecdeth  all  we  can  hope  for,  or 
defirS  befides.     But  then, 

zdly.  Becaufe- the  ble flings  and  miferies  of  another  world 
are  things  invifible,  and  are  difcerned  only  by  the  e)e  of  faith, 
they  being;  moral  and  fpiritual  motives,  which  only  work  up- 
on us  as  they  are  prefent  to  our  minds  by  a£lual  confideration 
and  refle'fion  on  them,  which  naturally  we  are  not  inclined 
to  do  ;  feeing  they  are  not  always  preicnt  with  us,  when  the 
temptations  of  the  devil,  the  world,  and  the  flefJi,  by  fenfual 
objecis  vi/^hich  we  much  afFetl,  are  thus  prefent  with  us  ;  it  is 
therefore  neceilary,  that  at  all  times  when  they  are  not  thus 
prefent  with  us,  and  therefore  cannot  operate  upon  us,  the  ho- 
ly fpirit  flioiild,  either  by  reprefenting  to  us  Irom  the  Jcrip- 
iures  thofe  divine  truths  with  which  our  underflandings  have 
not  been  fufficiently  enlightened  or  inftrufled,  or  elfe  by  re- 
viving and  inculcating  on  our  fpirits  thofe  motives  and  in- 
ducements to  refift  thofe  temptations,  and  to  perform  thofe 
duties  of  which  we  are  convinced  by  the  word,  alTift  us  fo  to 
do.  I  therefore  humblv  conceive,  that  inward  operation  of 
xhch-oly  fpirit  lo  confift  iq  theife  two  things  : 

iji.  In  reprefenting  the  divine  truths  whxchhoW  fcriptures 
CO  contain,  and  prefs  upon  us,  more  clearly  to  our  underfland- 
ings, that  we  may  have  a  fuller  evidence,  ftronger  conviction 
a;id  alTurance  of  them  :    ("wj  The  eyes  of  our   iinderfandrnjr 

('vj)  Eph.  i.  ifJ. 


EfftBual  and  Special  Grace,  175 

oeirig  thus  enlightened  to  know  what  is  the  hope  cj  our  callings 
and  the  glorious  riches  of  the  inheritance  oj  the  faints  ;  and 
this  is  ftyled  the  illumination  of  the  mirvd. 

2.dly.  \.x\  bringing  thefe  truths  to  our  remembrance,  that  fo 
thev  naav  be  prefent  with  us  when  this  is  requilite  to  enable 
us.  to  re fi ft  temptations,  and  to  encourage  us  to  the  perform- 
ance of  our  duty  ;  and  upon  fuppofition  of  thefe  two  things, 
that  God  acts  with  us  fuitabiy  to  the  nature  ot  our  faculties, 
on  our  underftandings  by  reprefenting  the  light  to  it,  and  on 
our  wills  by  motives  to  choofe  the  good  and  relufe  the  evil; 
and  that  the  higheft  motives  and  .  inducements  pofTible  offered 
to.  us  in  the  n  ime  of  the  great  God  of  heaven,  when  firmly 
believed  and  prefent  to  the  mind,  muft  be  fufficient  to  pro- 
duce thein  ends ;  it  can  be  only  requifite  to  our  converfioa 
and  fincere  obedience,  that  ihz  good  fpirit  ftiould  afTift  us  in 
this  work  by  that  illumination  which  is  fufficient  to  produce 
in  us  this  ftrong  coriviftion,  and  (howld  prefent  thefe  motives 
to  our  memories,  and  make  a  deep  imprefTion  ot  them  there; 
which  being  prefent,  will  be  fufficient  to  move  our  wills 
and  our  afFetlions  to  profecute  the  ends  for  which  they  are 
defigned. 

Section  VL-^-I  know  there  be  many  who,  beyond  all 
this,  require  ^  phyfical  and  irreiillible  motion  of  the  holyfpir- 
zV,  in •  which  we  are  wholly  pafTive,  to  the  converfion  of  a 
linner,  which  alTertion  Ihall  be  afterwards  confidered  ;  at 
prefent  1  only  fhall  endeavor  fairly  to  compound  and  ftate 
this  matter. 

\fl.  Then,  I  fay,  that  it  muft  be  granted,  that  in  raifing  an 
idea  in  my  brajn  by  the  holy  Jpirit,  and  the  impreffion  made 
upon  it  there,  the  aftion  is  truly  phyfcal. 

Q.dly.  That  in  thofe  anions  I  am  wholly  paflive  ;  that  is, 
1  myfelf  do  nothing  formally  to  produce  thefe  ideas,  but  the 
goodfpirit,  without  my  operation,  doth  produce  them  in  me. 
And  S^/y.  That  thefe  operations  muft  be  irrefiltible  in  their 
produttion,  becaufe  they  are  immediately  produced  in  us  with- 
out our  knowledge  ot  them,  and  without  our  will,  and  fo  with- 
out tliofe    faculties  by  which  we  are  enabled  to  a6L 

But  then  I  add,  that  as  tar  as  they  are  fo,  they  cannot  be 
imputed  to  us  ;  that  is,  it  cannot  be  praifeworthy  in  u^,  or 
fewardable,  that  we  have  fuch  ideas  raifed  in  us,  but  only  that 
when  they  are  thus  raifed  in  us  we  attend  to  them,  comply 
with  them,  and  improve  them  to  the  ends  for  which  they  were 
defigned  by  the  holy  fpirit.  To  make  this  evident  by  an  exam- 
ple, it  is  generally  granted,  that  Satan  can  fo  work  upon  the 
brain  as  to  raife  up  in  it  impure  and  vile  ideas  ;  but  then  it  is 
as  generally  held,  that  the  thoughts  they  immediately  produce, 
will  never  be  imputed  to  us  as  our  fin?,  nor  will  God  bedif 


176  ZffcBual  and  Special  Grace* 

pleafed  with  us  for  tliern,  if  we  do  not  after  fhewany  good  liking 
to  them,orGonlentto  them  but  manfully  refifl  andiiie  up  in  de-- 
teftation  and  abhorrence  of  them,and  that  becaufe  the  raifing  thefe' 
id:as}.siht  devil's  attion,  not  our  own  ;  and  we  are  purely  pafhve 
in  thetn  till  we  confent  to,  or  fliew  fome  liking  of  them  ;  and 
they  are  alfo  inevitable  and  irrefiftibie,  it  being  in  the  power 
of  no  man  to   help  them,  to    prevent  their  being  raifed  in  his 
brain,  or  any  ways    to  fupprefs  them,  tiH   he  perceives   them 
raifed  there.      And  therefore  for  the  fame  reafons  thofe  ideas 
which  are  obje^ively  good,  being  thus  raifed  in  us,  cannot  be 
imputed  to  us  for  reward,  nor  can  God  be  ys^ell  pleafed  with  us 
for  them  till  we  cooperate   with  them,   becaufe  the  raifmg  of 
them  is  properly  God's,  not  our  own  atfion,  and  weare  purely-- 
palhve  in  it,  nor  is  it  in  our  power  to  prevent  or  refift  them'; 
but  then    God   having  planted  in  us  a  principle  of  reafon  and 
difcretion,  we  can  attend  to  them  when  they  are  raifed  in  us, 
and  fo  improve  them  to  the   illumination  of  our   underffand- 
ings,  and  to    the  approbation  of  them  in  our  minds  ;     he  alfo 
having  given  us  a  will   to  choofe  the  good,  and  to  refufe  the 
evil,  we  may  confent  to  the  good  fuggellions  and  purfue  the 
good  motions  thus  raifed  in  us  ;   for   to  what   other  ends  can 
they  be  raifed   in  us  by  the  holy  /pint  ?  as  therefore  our  at- 
tending and  confent  to  the  fuggefiions  of  the  cinl  J'ptnt  being 
free,  and  avoidable,  is  culpable,  fo  our  attendance  to  and  com- 
pliance with  thefe  motions  of  the  holy  fpirit,  being  things  in 
which  we  are  free  and  aclive,  and  that  upon  deliberation,  and 
fo  in  them  we  do  perform  the  free   and   proper  a£lions   of  a 
rnan,  doing  that  willingly  which  we  ought  to  do,  and  refufing 
to  do  that  which  we  have  both  power  and  temptations  to  per- 
form,   thefe  things    mull  be  praifeworthy,   and    acceptable  in 
the  I'ight  of  God. 

I  alfo  add,  that  thefe  ide^aa  being  thus  raifed  up  in  us  by 
God  alone,  and  even  the  power  oi  attending  and  confeniijig 
to  them  being,  together  with  our  nature,  entirely  derived  trom 
him,  and  all  the  inducements  which  we  have  to  attend  to 
them,  and  comply  with  them,  being  properly  of  divine  exter- 
nal revelation,  or  iuch  divine  internal  operations,  as  if  they 
had  not  intervened,  we  fhould  have  had  none  of  thefe  good 
efFe6)s  produced  in  us ;  thefe  efFefts  are  properly  to  be  af- 
cribed  to  God,  and  all  the  praife  and  glory  of  them  muft  be 
due  to  him  alone,  becaufe  the  principle  of  afting,  and  the  in- 
ducem.ent  fo  to  aft,  is  folely  from  him. 

^loreover,  (1.)  As  thefe  ideas  raifed  in  us  are  powerful  in- 
ducements to  the  performance  of  our  duty,  as  alfo  all  the  oth- 
er motives  contained  in  the  gofpel  revelation  are,  and  as  they 
all  proceed  from  the  free  grace  of  God,  they  may  be  properly 
called  exciting  grace. 


EffeBual  and  Special  Grace,  177 

zdly.  As  they  tend  to  reftrain  us  from  that  fin,  to  which 
ve  naturally  are  too  much  inclined,  and  to  baffle  thofe  tempt- 
fations  which  the  world,  Sata?i,  and  our  own  evil  hearts  fug- 
^eft  unto  us,  they  are  as  fitly  ftyled  rejiraining  grace. 

o^dly.  As  they  are  given  before  we  defired  them,  and  thefc 
ideas  are  often  raifed  up  in  us  when  we  think  not  of  them, 
they  are  properly  preventing  grace. 

j^thly.  As  they  help  us.  in  the  confideration  of,  and  our  en- 
deavors and  inclinations  to  perform  our  duty  and  refift  tempt- 
ations, they  may  be  ftyled  ajijling  grace.      And, 

^thly.    As  they  continue   to  do   this   more  and   more,   e- 
ven  after  the  firft  turn  of  the  heart  from  fin  to   God,  and  after 
fome  prevailing  difpofitions  to  love,  fear  and  ferve  God  with 
Sincerity  of  heart,  they  may  be  called  the  Jubfequent  grace  of 
God. 

6tkly.  The  diftinftion  of  grace  into  fufficient  and  efficatious 
grace  is  not,  as  Pctavius  well  obferves,  Generis  infpecies,  fed 
tjujdcm  fpeciei  fecundum  accidens  dr/lindio,  a  diftinftion  of 
grace  into  different  kinds  or  fpecies,  but  only  a  diftinflion 
of  the  fame  kind  of  grace,  according  to  its  accident- 
ally different  effefls,  all  efficacious  grace  being  fufficient, 
and  all  fufficient  grace  being  fuch  as  would  be  efficacious, 
did  not   the  indifpofition  of  the  patient  hinder  the  effeft  of  it. 

And  Lajlly.  The  dilf  inftion  of  grace  into  common  and  fpecial 
may  be  underftood  two  v,'ays,  viz.  that  grace  which  is  afford- 
ed without  any  condition  required  on  our  part,  as  the  vouch- 
fafement  of  the  knowledge  of  the  gofpel,  and  the  calling  m.en 
by  it  to  the  faith,  may  be  called  common  grace,  becaufe  it  is 
common  to  all  who  live  under  the  found  of  the  gofpel  ;  but 
that  grace  which  is  fufpended  upon  a  condition,  as  the  receiv- 
ing the  afliflance  of  the  holy  Jpirit  upon  our  afking,  feeking, 
knocking  for  him,  or  receiving  more  upon  the  due  improve- 
ment of  the  talents  received,  the  remiffion  of  fins  upon  our 
faith  and  repentance,  may  be  {i)'\Qd  fpecial  grace,  becaufe  it 
only  is  vouchfdfed  to  them  who  perform  the  condition  ;  and 
fo  it  is  the  fame  with  grace  abjolute  and  conditional :  oi  elfe 
that  may  be  ftyled  common  grace  by  which  we  are  led  to  the 
faith  of  Chrijl,  and  fo  it  includes  all  thofe  good  defires  which 
are  excited  in  us,  and  all  thofe  good  difpofitions  which  are 
produced  in  the  minds  of  men  before  they  believe,  all  this 
grace  being  common  to  men  before  they  are  admitted  into  the 
nezv  covenant  ;  and  that  will  be  fpecial  grace  which  is  given 
to  believers  only,  for  the  Itrengthcning  of  their  faith,  the  en- 
creafing  of  their  good  defires,  and  the  enabling  them  to  live 
according  to  the  gt^fpel. 

Section  VII. — That  any  fupernatural  habits  muft  be  in- 
fufed  into  us  in  an  inftant,  and  not  produced  by  frequent  ac- 


'lyS  EffcBual  and  Special  Gract^ 

tions,  or  that  any  other  fupernatural  ^id  is  requifite  to  the 
converfion  of  a  (inner,  befides  the  foreinentioned  illumlnatipa 
of  the  holy  fpirit^  and  the  impreffion  which  he  makes  upon 
our  hearts  by  the  ideas  which  he  ralfcs  in  us,  is  that  which 
my  hypotkejis  by  no  means  will  allow ;  which  ideas,  though 
they  are  raifed  by  a  phyfual  operation,  yet  are  they  moral  in 
their  operations  ;  even  as  a  man's  tongue  in  fpeaking  to  per- 
fuade,  or  to  diffuade  another,  performs  a  phyfieal  operation, 
though  the  efFeft  of  it  is  only  moral. 

Some  remonflrants,  by  granting  this  neceflity  o{  JupemaU 
ural  and  infufed  habits,  feem  to  have  run  themfelves  into  this 
dilemma,  that  either  thef'e  Juptrnatural  habits ,  viz.  of  faith 
and  charity,  may  be  wrought  in  men,  and  yet  they  may  not 
be  converted  ;  or  elfe  that  all  who  are  not  converted,  arnr- 
therefore  not  converted,  becaufe  God's  fpirit  hath  not 
wrought  thefe  habits  in  them,  which  is  the  very  abfurdity 
they  labor  to  avoid. 


C  H  A  P  T  E  P.      II. 

Propofing  the  Arguments  which  feem  to  overthrow  this 
AJertion,  of  an  Irrefiflible  or  Unfrufirable  Grace, 
neceffary  to  the  Converfion  of  a  Sinner, 

jnLND  this  I  fhall  begin  with  fome  general  confiderations, 
as  V.  g. 

Sect  I O!^  l.—^i.  That  which  is  fufficlent  to  caufe  any 
man  to  diflruf!,  if  not  entire'y  to  rejetl  this  doflrine,  is  this, 
that  the  defenders  of  it  are  forced  by  the  evidence  oi  truth,  to 
grant  what  is  inconfiftent  with  their  doctrine,  and  to  aflert  aii' 
univerfal  grace,  which  to  all,  excepting  the  cleft,  is  really  no 
grace,  as  o.g. 

\jl.  They  grant,  "that  preventing  grace,  as  it  is  given  t- 
rehllibly,  fo  likewife  is  it  given  univerfally  to  men,  and  that 
this  initial  and  exciting  grace  being  once  granted,  is  never 
taken  away  by  God  from  any  man,  unlefs  he  firll  ot  his  own 
a^rcord   rejefts  it ;"  and   yet  they  refolve  the  nonconverfion, 


Hffe^nal  and  Special  Grace.  179 

«r  not  believing  of  all  thofe  who  arc  not  effeQually  converted 
info  the  want  of  means  fufficient  for  their  falvation,  or,  which 
is  the  fame  thing,  into  God's  dereli6Hon  of  them  in  that  ftaie 
of  difability  into  which  Adanis  fall  had  call  them  ;  and  what 
Grace  is  it  then,  to  have  that  initial  and  exciting  grace  wliich 
they  cannot  but  rejefcl,  and  which  can  never  work  taith  and 
repentance  in  them  for  want  of  that  iariher  and  effeftual 
grace  which  God  will  not  vouchfafe  to  them,  or  that  they 
have  a  talent  ptit  into  their  hands  which  they  cannot  but  a- 
bufe  to  their  great  condemnarion,  for  want  of-farthcr  talents 
which  he  is  refolved  to  withhold  from  them  ? 

2dly.  They  grant,  "that  there  are  certain  inward  workings 
and  effects  wrought  by  the  word  and  fpirit  of  God  precediiig 
converfion  and  regeneration  in  the  hearts  of  perfons  not 'yet 
juftified,  which  God  ceafeth  not  to  promote  and  carry  on  to- 
wards converfion,  till  he  be  forfaken  of  them  by  their  volun- 
tary negligence,  and  his  grace  be  repelled  by  them  ;"  and  yet 
that  he  intends  to  reflrain  his  faving  grace  to  his  eleft,  and  to 
afford  means  fufficient  for  falvation  to  them  only;  and  why 
again  then  are  thefe  inward  workings  and  efFefts  wrought  in 
them  by  the  word  and  fpirit,  from  whom  God  intendeth  to 
retrain  liis  faving  and  converting  grace,  without  which  thev 
cannot -but  negle6l  and  repel  his  former  grace?  Or  how  can 
he  properly  be  faid  to  carry  on  Ms  work  towards  the  comicr- 
Jion  of  them,  whom  he  hath  decreed  to  leave  in  an  utter  difa- 
bility of  being  converted,  or  recovered  from  their  undone  con- 
dition ? 

3<//y.  That  God  doth  very  ferioufly  and  in  ^arflefl  invite 
and  call  all  thofe  to  faith  and  repentance,  and  converfion,  in 
whom  by  his  word  and  fpirit  he  works  a  knowledge  ot  the 
divine  will,  a  fenfe  of  fin,  a  dread  of  punifhraent,  fome  hopes 
of  pardon ;  and  yet  that  all  thcfe  men,  excepting  the  eleft. 
are  not  converted  through  a  defeftivenefs  in  the  grace  of  Crod 
to  do  it,  or  for  want  of  means  fufficient  tor  their  converfion 
or  falvation  ;  and  becaufe  God  never  intended  by  thefe  means 
falvation  to  any  but  the  eleft,  he  having  pad  a  decree  of  prc- 
teriiion  on  the  reft  of  mankind,  whom  therefore  he  baih  left 
under  a  necefliiy  of  perifliing,  fnct  idem  eft  pra^termitti  ac 
dimitti,  it  is  the  fame  thing  to  he  omitted  out  of  the  decree  of 
tletlion,  and  to  be  left  to  penJJi  ;  and  who  then  can  conceive 
how  his  word  or  fpirit  ftiould  work  in  any  other  a  hope  of 
pardon  ?  Or  how  can  God  be  ftjrious  and  in  good  earncft  in 
calling  them  to  faith  and  repentance,  and  yet  ferious  and  in 
good  carneft  in  his  decree  to  denv  them  that  grace  without 
which  they  neither  can  believe  or  repent ;  to  call  them  icri- 
oully  to  faith  and  repentance,  being  to  call  them  to  falva- 
tion by  faith,  and  to  repeat  that  they  may  not  |)erilh  ;  and  ts» 


i8o  EffeBual  and  Special  Grace, 

pafs  antecedently  a  decree  of  preterition  on  them,  is  ferioufly 
to  will  they  fhould  inevitably  perilh.  To  think  to  folve  all 
this  by  faying  God  is  ferious  and  in  good  earneft  in  inviting 
thefe  men  to  believe  that  they  may  be  faved,  and  to  repent 
that  they  may  not  perilh,  becaufe  he  would  fave  them  if  they 
would  believe  ;  he  would  preferve  them  from  periftiing  if 
they  would  repent,  is  vain.  For  if  faith  be  the  gift  of  God,  if 
\\^  gives  repentance  to  life,zx\A.  h?th  reftrained  both  thefe  gifts 
to  his  eletl,  and  hath  left  all  the  reft  of  mankind  under  a  ne- 
•ceflity  to  pcriflj  for  want  of  an  ability  to  believe  and  repent, 
becaufe  this  ability  was  loft  to  them  by  the  fall  of  Adam,  then 
muft  not  all  thefe  invitations  made  to  them  to  believe  that 
they  might  be  faved,  and  repent  that  they  might  not  perifti,  be 
only  an  invitation  to  efcape  periftiing,  and  to  obtain  falvation 
upon  a  condition  which  his  decree  of  preterition  hath  render- 
ed it  impoffible  for  them  to  perform ;  and  can  he  then  be  fe- 
rious and  in  good  earneft  who  only  doth  invite  them  to  ufe 
things'on  a  condition  which  he  himfelf  hath  decreed  to  leave 
them  under  an  utter  inability  to  perform  ?  Thefe  are  fuch  ev- 
ident abfurdities  and  contradiftory  propofuions,  that  nothing 
but  a  ftrong  and  Ihining  evidence  of  that  which  manifeftly  de- 
ilroys  their  doftrine,  would  force  them  to  admit  them.  To 
proceed  now  to  the  arguments  which  evidently  feem  to  con- 
fute this  doQrine. 

Section  II. — Argument  ;.  And  (tjl.)  this  is  evident 
from  thofe  expreflions  of  the  holy  Jcripture,  which  intimate 
that  God  had  done  what  was  fufficient,  and  all  that  reafonably 
could  be  expe£led  frqm  him  in  order  to  the  reformation  of 
thofe  perfons  Avho  were  not  reformed  ;  for  what  could  have 
ban  done  more,  (a)  Hebr.  What  was  there  more  to  do  for  ?ny 
vineyard,  which  I  have  not  done  in  it  ?  Wherefore  then  when  / 
looked,  (or  expected)  that  itJJiouldhave  brought  forth  grapes, 
brought  it  forth  wild  grapes?  for  doth  not  this  inquiry  makei 
\i  evident  that  the  means  which  God  had  ufed  to  make  this 
vineyard  bring  forth  good  grapes  were  both  intended  for  that 
end,  and  were  fufficient,  though  not  effe6lual  through  her 
perverfenefs,  to  produce  in  her  thofe  fruits  which  heexpefted 
from  her;  if  an  unfruftrable  operation  on  her  were  abfolutelv- 
peceiTary  to  that  end,  muft  he  not  in  v&in  have  ufed  all  other 
means  here  mentioned  to  produce  it,  whilft  that  was  not 
youchfafed  ?  Admit  this  fuppofttion,  and  it  demonftrably  fol- 
lows that  this  vineyard  had  not  grace  fufficient  to  anfwer  her 
Lord's  ex  Deflations,  and  if  fo,  muft  he  not  unreafonably  com- 
plain thai  fhe  brought  forth  wild  grapes,  and  more  unreafona™ 
bly  expeft  good  grapes,  and   chide  his  vineyard  for  want  qi 

(a)  Ifa.  v.  4. 


Efft^ual  and  Special  Grace.  iJi 

ihem,  and  raoft  unreafonably  punifh  her  for  not  doing  that 
which  he  would  not  give  her  grace  fufficient  to  perform,  and 
which  could  never  be  performed  by  hei  without  grace  fuffi- 
cient ? 

Section  III. — Argument  z. — zdly.  Of  this  we  fhall  be 
more  convinced  if  we  confider  with  what  vehemence,  and  in 
what  pathetical  expreflions  God  defires  the  obedience  and 
reformation  of  his  people.  Thus  when  the  J^ews  faid  to  Mo~ 
Jes,  (b)  /peak  thou  to  us  all  that  the  Lord  Jhall  [peak  to  thee, 
and  we  will  he -r  it  and  do  it ;  God  anfwers,  they  have  well 
[aid  all  that  they  havejpoken  ;  Mi  Jitten,  r\s  1ojnz\,  Oh  that 
there  werejuch  an  heart  in  them  that  they  would  fear  me  and 
keep  all  my  commandments  always!  Can  it  rationally  be  ima- 
gined that  he  himfelf,  who  fo  paflionately  defires  they  might 
have,  and  thus  inquires  who  will  give  them  this  heart,  fhould 
himfelf  withhold  from  them  what  was  abfoluteiy  requifitc 
that  they  might  have  it  ?  Could  he  approve  their  wilhugnefs 
to  hear  and  do  his  commandments,  and  yet  himfelf  deny  them 
grace  or  ftrcngth  fufficient  to  perform  them  ?  Who  will  give 
that  there  may  be  in  tkemfuch  an  heart,  is,  faith  the  Biihop  of 
Ely,  an  exprefTion  of  the  moft  earned  defire  ;  but  witlial  fig- 
nifies  that  if  what  "  he  had  done  for  them  would  not  move  them 
to  fear  and  obey  him,  it  was  not  poffible  to  perfuade  them  to 
it.  Not  but  he  could  miraculoufly  work  upon  them  (by  an 
iiTefiflible  or  unfruftrable  operation)  faith  fcj  Maimonides, 
and  change  their  hearts,  if  he  pleafed,  as  he  miraculoufly 
changed  the  nature  of  other  things;  but  if  this  were  God's 
will  to  deal  with  ihem  after  this  fafhion,  there  would  have 
been  nd  need  to  fend  a  prophet  to  them,  or  to  publifh  laws 
full  of  precepts  and  promiies,  rewards  and  punifhments,  by 
which,  faith  he,  God  wrought  upon  their  hearts,  aiid  not  by 
his  abfolute  Omnipotence."  Again,  can  it  enter  into  the 
heart  of  any  man  to  conceive  this,  God  was  not  fo  deiirous€>f 
their  reformation  and  obedience  as  to  do  all  that  was  requifite 
on  his  part  to  procure  it,  and  fo  to  give  them  means  fufficient 
for  the  performance  of  their  duty,  when  after  all  his  unfuc- 
cefsful  labors  that  it  might  be  fo,  he  breaks  forth  into  fuch 
ardent  wiflies,  {dj  Oh  that  my  people  had  hearkened  to  me  and 
\{)i'xi(t\  had  walked  in  my  ways!  Even  that  I/rael  vfhom  for 
reietf  ing  me,  1  have  now  given  vp  to  her  own  heart's  liijls  ; 
Oh  that  thou  hadjl  hearkened  to  my  commandments,  faith  God 
to  that  obftinate  people,  whofe  neck  was  an  iron  Jinezo,  and 
their  hrozo  brajs.  Now  can  thefe  cxprefTions  come  from  one 
who  had  from  all  eternity  decreed  their  reprobation,  and  con- 

(h)  Deut.  V.  S7,  2g,  29. (c)  More  AV'y.Tart.  3.  ch^p.  xxxii. r 

r  a.y  Ifa.  xlviii.  iS,  I,  2, 3.  " 


t82  EffeBual  and  Special  Grace, 

(equently  the  denial  of  means  fufficient  to  enable  them  to  do 
what  he  thus  wifiics  they  had  done  ?  Can  there  be  any  doubt 
of  the  fincerity  or  ardency  of  Chrift's  defire  of  the  welfare 
and  falvation  of  the  Jews  when  his  eyes  firft  wept  over  jferu- 
Jalem,  and  then  his  mouth  utters  thefe  words,  happy  hadjl 
thou  been  hadjl  thou  known  in  this  thy  day  the  things  belong- 
ing to  thy  peace  ;  but  now  they  are  hid  from  thine  eyes  ;  they 
are  fo  now,  therefore  they  were  not  always  fo.  For  Chriji 
here  plainly  taketh  it  for  granted  that  the  people  of  Jerufalem 
in  this  day  of  their  vifitation  by  the  Mejfiah^  might  have  fav- 
ingly  known  the  things  belonging  to  their  peace  ;  fince  other- 
wife,  I  know  not  how  our  Savior's  tears  could  be  looked  on 
as  tears  of  charity  and  true  compaflion ;  and  either  his  aflfer- 
tion  that  they  might  have  been  happy  would  have  been  con- 
trary to  truth,  or  his  trouble  that  they  had  not  known  the 
things  belonging  to  their  peace  mufl;  have  been  trouble  con- 
trary to  the  decree  of  his  Father ;  both  which  are  palpably 
abfurd.  And  feeing  the  will  of  ChriJi  was  always  the  fame 
with  the  will  of  the  Father,  it  follows  alfo  that  God  the  Father 
hath  the  fame  charitable  aflfeftion  to  them,  and  fo  hdd  laid  no 
bar  againft  their  happinefs  by  a  decree  ofpreterition,  or  been 
wanting  in  any  thing  on  his  part  requifite  towards  their  ever- 
lalling  welfare  ;  and  then  it  mud  be  certain  that  an  unfruftra- 
bie  operation  being  not  vouchfaled  to  convert  them,  it  was 
not  neceffary  to  that  end. 

SectiO>j  IV. — Argian^nt  3. — '^dly.  If  conveiTion  be 
wrought  only  by  the  untrulhable  operation  of  God,  and  man 
is  purely  palTive  in  it;  vain  are, 

iji.  All  the  commands  and  exhortations  dire6led  to  wick- 
ed men  fej  to  turn  from  their  evil  ways,  to  put  away  the  evil 
of  their  doings,  to  ceafe  to  do  evil,  and  to  learn  to  do  well,  to 
wajli  and  make  themfdves  clean,  (f)  to  circumcije  their  hearts^ 
and  be  no  rnorc  fljjf  necked,  (g)  to  circumcife  themjelves  to  the 
Lord,  and  take  arvay  the  forcfiini  of  their  hearts,  to  wafJi  their 
hearts  from  wickednejs  that  they  may  be  faved,  (h)  to  put  off 
the  old  man  and  put  on  the  new,  fi)  to  lay  afide  all  filthinefs 
and  fuperf,uity  of  naughtinefs,  and  to  receive  with  meeknejs  the 
xngrajted  word ;  for  to  fuppofe  that  God  commands  the  duty, 
or  impofes  that  as  our  duty  under  the  penalty  ot  everlalling 
wrath,  which  he  both  knows,  and  according  to  this  hypothefis 
hath  declared  we  never  can  do  without  that  mighty  aid,  which 
he  neither  doth  nor  ever  will  vouchfafe  to  the  greatell  part  ot 
thofe  to  whom  thefe  precepts  are  directed,  is  to  require  ihem 
in  vain  te  do  thefe  things,  and  in  effe6i;  to  declare  they  are  to 

(e)  Ifa.  i.  16. (f)  Deut.  x.  16. (g)  Jer.  iv.  4, 14. (h}Y.^\\. 

|v.  22, ( t )  1  i'ct.  li.  X,  2. 


EffeBml  and  Special  Grace,  183 

look  upon  them fclves  as  inevitably  damned,  and  that  even  for 
not  doing  that  which  it  is  no  more  in  their  power  to  do,  than 
to  create-  a  world. 

To  fay  here  that  the  end  of  thefe  comrriands  and  exhorta- 
tions is  to  declare  not  what  we  can  do,  or  God  would  have  us 
do,  but  what  we  ought  to  do,  is,  ijl.  To  fuppofe  we  ought  to 
do  what  we  cannot  do,  yea  that  we  ought  to  do  what  God 
would  not  have  us  do,  which  is  a  manifeft  contraditlion,  fee- 
ing we  only  ought  to  do  it,  becaufe  his  will  requires  it.  itdly. 
It  is  in  exprefs  terms  contrary  to  the  tenor  of  thofe  numerous 
fcupturts  which  fay,  he  hath  commanded  men  to  do  his  com- 
mandments, and  given  them  fuch  precepts  that  they  may  keep 
and  do  them  ;  and  3^/)'.  It  is  repugnant  to  the  plainell  reafon, 
for  that  one  end  of  the  precepts,  prohibitions  'and  exhor- 
tations contained  in  God's  law  is  obedience,  is  therelore  evi- 
dent becaufe  they  are  there  inforced  with  promifes  to  the  obe- 
dient, and  threatnings  to  the  difobedient ;  the  only  end  of 
which  is  to  move  us  to  obedience  by  the  inducements  of  hope 
and  fear. 

Now  obedience  is  one  thing,  and  knowledge  another; 
therefore  knowledge  is  not  the  only  end  of  God's  precepts  and 
exhorrations,  and  lo  the  only  end  of  them  is  not  to  declare  to 
us  what  we  ought  to  do.  Moreover  that  is  to  be  deemed  the 
principal  end  of  the  law,  and  of  exhortations  grounded  on  it, 
without  which  all  other  ends  ot  the  law  being  attained,  do 
not  profit,  but  do  rather  hurt.  Now  thus  it  is  with  refpeft  to 
)f.V{Q^\t&g<toi\^\\z.\.vi^^ox\o\.\(k)jorhethatknoxvethhismaJlers 
will  and  doth  it  not^Jliallbeheatenwithmany Jlripes ;  (l)andht 
that  kuowcth  to  do  goodanddothit  not,  to  him  it  is  fin  ;  therefore 
obedience,  and  not  knowledge,  is  the  principal  end  of  thefe  things. 
Moreover  would  not  God  have  all  men  to  obey  his  com- 
mands ?  Are  they  not  declarations  of  his  will  cohcerning  what 
he  would  have  them  do,  or  leave  undone  ?  Would  he  not 
have  us  to  comply  with  his  exhortations,  and  hearken  to  the 
voice  of  his  word  ?  Is  not  obedience  to  them  ftyled  the  do- 
ing of  his  will  ?.  Do  not  all  the  world  conclude  that  they 
ihouid  do  what  he  commands  ?  Do  they  not  look  upon  his 
precepts  as  a  fufficient  indication  of  his  will  and  pleafure  ? 
Are  not  all  men  obliged  to  believe  God  would  have  them  do 
what  he  requires  of  them  ?  And  can  they  be  obbliged  to  be- 
lieve this  if  it  be  not  true  ?  Can  any  perfon  rationally  think 
that  an  upright  God  in  whom  is  no  hypocrijy  or  guile,  fhould 
ferioufly  command  that  which  he  is  not  willing  men  fhould 
do,  efpccially  when  his  commands  are  fo  agreeable  to  his  na- 
ture, and  fo  beneficial  to  the  fouls  ot  men,  as  the  commands 
of  taiih,  repentance  and  obedience  are. 

(k)  Luke  xii.  47. (I]  Jam,  iv.  17. 


1^4  EffeBual  and  Special  Graces 

The  only  inftance  produced  to  the  contrary  from  God's 
command  to  Abraham,  to  offer  up  his  only  fon,  is  both  im- 
pertinent and  inconclufive  ;  it  is  not  pertinent,  becaufe  it  is 
not  paralleled  to  the  cafe  in  hand  ;  had  indeed  God  after  thefe 
precepts  given  a  contrary  command  to  the  finner  not  to  re- 
pent and  obey  him,  as  in  this  cafe  he  did  to  Abrdhafn  ;  had 
he  complained  of  Abraham,  as  he  doth  of  them,  for  not  obey- 
ing his  command;  had  he  threatenetl  to,  and  executed  his 
judgments  on  him,  on  that  account,  as  he  doth  on  them,  then, 
and  then  only,  would  the  cafe  have  been  parallel.  2.dly.  It  is 
inconclufive  ;  for  as  precepts  of  this  nature  are  never  made  but 
Co  private  perfons,  fo  neither  are  they  made  concerning  things 
which  have  a  real  goodnefs  and  fuitablenefs  to  reafon  in  them, 
as  the  foreiiientioned  precepts  have  ;  for  then  they  would  be 
no  temptations :  add  to  this  that  Ahrnham  oh^yt^  upon  this 
very  principle,  that  God  would  have  him  do  what  he  com- 
manded, and  ceafed  to  continue  in,  and  to  compleat  this  a6l| 
only  by  virtue  of  a  contrary  command  ;  we  therefore  muft, 
even  by  this  example  fo  much  urged,  conclude  v/e  mufl  re- 
pent and  obey  his  precepts  till  he  is  pleafed  to  give  us  a  com- 
mand to  the  contrary. 

Now  it  being  thus  evident  that  obedience  is  the  end  of  God's 
precepts,  laws  and  exhortations,  it  is  alfo  evident  that  thofe 
precepts  which  are  impoflible  to  be  performed,  even  as  im- 
poflible  as  for  the  dead  to  raife  themfelves,  are  vain  and  ludi- 
crous, and  they  are  yet  more  fo  when  they  are  backed  with 
promifes  and  threats  \  for  where  the  thing  required  is  impof- 
fible,  it  is  as  vain  to  hope  or  fear,  asfto  think  oi  doing  it.  But 
moft  of  all  are  thofe  exhortations  ludicrous  which  are  ground- 
ed on  the  law,  if  the  matter  be  utterly  impoflible ;  for  exhor- 
tations carry  the  appearance  of  a  ferious  and  charitable  inten- 
tion, and  fome  hope  of  prevailing;  whence  God  fo  frequently 
declares  he  preffes  them  upon  his  people  for  their  good,  and 
that  it  may  be  well  with  them  ;  but  nothing  of  this  nature  can 
really  be  implied  in  an  exhortation  to  another  to  do  that  which 
he  knows  he  never  can  do,  and  therefore  in  fuch  cafes 
his  exhortations  can  be  nothing  better  than  hypocrify  and 
mockery. 

2dly.  According  to  this  hypothefis,  vain  alfo  are  all  the  threats 
denounced  in  the  fcripture  againft  them  who  go  on  without 
amendment  in  their  evil  ways,  and  who  perfift  in  their  impen- 
itency  and  unbelief,  as  v.g.  that  of  the  Pfahiijl,  fm)  the  Lord 
is  angry  with  the  wicked,  if  he  turn  not  he  wiU  whet  his  /word. 
He  hath  prepared  for  him  the  injiruments  of  death.     That  of 

fmj  Pfal.  vii.  ir,  li,  13. 


HjfeHiial  ai%d  Special  Grace,  185 

the  prophet  in  God's  name,  fnj  I  will  dcjlroy  my  people  Jtnce 
they  return  not  from  their  ways.  And  again,  (0)  behold  I 
frame  evil  againjl  you,  and  devxfe  a  device  againjl  you  ;  re-- 
turn  ye  therejore  from  your  evil  zvays,  and  mah  your  ways 
and  doings  good  ;  and  thofe  of  Chri/i  himfelf,  CpJ  If  you  re- 
pent  not,  you  fhall  all  lihewfe  periJJi.  (q)  If  you  believe  not 
that  I  am  he,  you  fliall  die  in  your  fins.  For  either  thofe 
threats  are  proper  to  move  the  eleft  to  faith,  repentance  and 
obedience  ;  and  then,  xfl.  They  may  move  them  fo  to  do, 
and  then  an  unfruftrable  aftion  cannot  be  neceffary  to  t^ieir 
converfion.  Then,  2dly.  Seeing  threats  only  move  by  excit- 
ing fear  of  the  evil  threatened,  they  may  be  moved,  and  God 
muft  defign  to  move  them  by  the  tears  of  perifhing  and  dying 
in  their  fnis  ;  that  is,  God  muft  defign  to  move  them  by  a 
falfe  and  an  impoflible  fuppofuion.  Or,  o^dly.  They  are 
proper  to  move  thoiie  who  are  not  ele6ied  ;  but  this  they  can- 
not be,  becaufe  then  they  muft  be  moved  to  endeavor  to  be- 
lieve, repent,  and  turn  from  the  evil  of  their  ways  by  the 
hopes  of  avoiding  this  death  and  ruin  threatened  by  fo  doing  ; 
■whereas  feeing  it  is  the  fame  thing  to  have  God's  decree  o£ 
preterition  paft  upon  them,  and  to  be  left  inevitably  to  perilh, 
they  muft,  by  virtue  o\  it,  be  left  without  hopes  that  they 
may  not  perifti.  True  it  is,  that  thefe  decrees  are  fecret,  and 
fo  neither  can  the  elcft  know  certainly  they  are  of  that  num- 
ber, nor  they  who  are  not  elefted,  that  this  zSi  of  preterition 
hath  been  paft  upon  them  ;  but  yet  this  alters  not  the  cafe, 
feeing,  upon  fuppofition  of  fuch  eternal  decrees;  they  muft 
kno\v  disjunftively,  either  that  they  cannot  die  in  their  iins 
becaufe  they  are  elefted  ;  or  that  they  cannot  avoid  it,  becaufe 
they  are  not  elefcled.  ,  \ 

{2tdly.J  Vain  upon  this  fuppofition,  are  the  promlfes  of  pari'' 
don,  life  and  falvation  made  to  them  who  do  confider  and  turn 
from  their  evil  ways,  and  who  repent  of  their  iniquity, 
as,  V.  g.  (a)  Wafli  ye,  make  ye  clean,  put  away  the  evil  of  your 
doings  :  then  though  your  fins  be  as  crnnfon  you  Piail  be  white 
as  wool,  though  they  be  red  like  fear  let,  ye  fliall  he  as  fnow. 
(b)  Let  the  wicked  forfake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  let  hivi  turn  unto  the  Lord,  and  he  will  have 
mercy  upon  him,  and  to  our  God,for  he  will  abundantly  par- 
don, (c)  0  Jerufalem  wajli  thine  heart  frora  wickedncj's  that 
thou  mayjl  be  faved.  How  long  fhall  vain  thoughts  lodge, 
withm  thte  ?  fdj  Repent,  and  turn  your felve^  from  all  your 
tranfgrejfions,  fo  iniquity  f tail  not  be  your  ruin  ;  for  I  have. 

fn)  ]tr.  XV.  7. fo)  Chap,  xviii.  rr. (p)  Luke  xiii.  3,  5. 

(q)  John  viii.  24. (a J  Ifa.  i.  18. (I?)  Chap,  ly,  7. (cj  Jer  i'^ 

i4- (d)  Kzek.  xviii.  30,  31,  31. 

A  A 


i86  Effe^ual  and  Special  Grace. 

no  pleafure  in  the  death  sfhim  that  dielh,  faith  the  Lord  God, 
wherefore  turn  your/elves,  and  live  ye  :  For  no  promifes  can 
be  means  proper  to  make  a  dead  man  live,  or  to  prevail  upon 
a  man  to  a6l  who  muft  be  purely  paflive.     Nor  can  1  feriouf- 
ly  defign  to  induce  him  by  them  to  do  what  I  know  he  caa 
never  do  hirnfelf,   and  which,  whenever  it  is  done,   muft  be 
done  by  me  alone  :  To  promife  therefore,  and  give  no  ftrength 
for  the  performance  ;  or  to  promife  on  an  impoflible  condi- 
tion, or  on  a  condition  which  1  only  can  perform,  and  which 
1  have  determined  never  to  enable    him  to  do,   is  indeed  to 
promife  nothing,  becaufe  it.is  to  promife  nothing  that  1  can 
obtain  ;  and   nothing  ot  this  nature   being  ever  done  by  any 
wife  and  upright  governor,    how  abfurd  is  it  to  impute  fuch 
atlions  to  a  God  inlinite  in   righteoufnefs  and  wifdom,    and 
who  is  doubtlefs  ferious,   and  not  delufory,  in  all  his  dealings 
with  the  fons  of  men  ?    When  therefore  thefe  men  fay,   God 
promifes  pardon  and  life  ferioufly  even   to  thofe  who  are  not 
ele£led,  but  lie  under  an  aft  of  preterition,  becaufe  he  doth  it 
upon  condition  that  they   believe,    repent  and   be  converted, 
and  will,  if  they  perform  them,  give  this  pardon  and  falvation 
to  them  ;  this  is  as  if  I  fhould  fay,   Gol  threateueth  damna- 
tion to  his  ek£l   ferioufly  and   in  good  earned,   becaufe  he 
threateneth  it  to  all,  and  therefore  to    them  alfo  ;  if  they  do 
not  turn  to  hini  ;  if  they  continue  in    impenitence   and    un- 
beJief ;    or   if   they   perfeverc  not  to    the  end  ;     whereas  if 
notwithftanding  he  hath  in  his  word  of  truth  declared  concern- 
ing them  that  he  hath  from   eternity  prepared  for  them   that 
grace  which  will  unfruflrably  produce  faith,    repentance  and 
converfion  in  them,    and  ftands  engaged  by  promife  to  make 
them  perfevcre  unto  the  end  ;  no  man  can  rationally  conceive 
he  threateneth    damnation  to  them  ferioufly,  becaufe  then  he 
mud  only  do  it  on   a   condition  which  he  himfelf  by  his  de- 
cree and  promife  hath  rendered  it  impoflible  for  them  to   be 
fubjeft  to ;  Xo  in  like  manner,  if  God  doth  only  promife  this 
pardon  and  falvation  to  the  aoneleft,  on  a  condition  which  his 
own  a£l:  of  preteritiod,  and  leaving  them  under  the  difability 
they   had  contra6led    by  the  fall  of  Adam,  hath  rendered  im- 
poffible  for  them  to  perform  ;  this  being  in  effefl  no  promife, 
a  promife  only  made  on  an  impoffible  condition  being  equiva- 
lent to  none  at   all,  how  can   a  God  ot  truth  and   of  fincerity 
be  faid  to  promife  to  them  pardon  and  falvation  ferioufly  and 
in  good  ieariiert,  who  are  by  his  own  a£l  of  preterition  infalli- 
bly and  unfruftrably  excluded  from  it  ? 

Section  V. — Argiunent  j^.—^thly.  If  men  are  purely 
paflive  in  the  whole  work  of  their  converflon,  and  fo  are  ut- 
terly void  of  all  power  of  believing,  living  to  God,  or  per- 
forming any   acceptable  ©bedience  to  his   commands,  is  it 


EffeHual  and  Special  Grace,  187 

righteous  to  confign  them  to  eternal  mifery  for  their  dlfablh- 
ty  to  do  that  which  God  fees  them  unable  to  do  wiien  he  lays 
thefe  commands  upon  them  ?  Is  not  this  to  require  brick 
vhere  he  affords  no  ftraw  ?  Yea,  to  require  much  where  noth- 
in(r  is  ftven,  and  then  to  punifh  eternally  the  not  doing  that 
which  is  fo  unreafonably  required  ;  yea  is  not  this  equal  to 
an  abfolute  decree  to  damn  them  for  nothing  ;  it  being  in  ei- 
fe6t,  and  in  the  neceffary  event  and  confequence  the  fame 
thing  to  damn  them  for  nothing,  and  to  damn  them  for  not 
doing  what  they  never  could  do,  or  for  not  abflainlng  from 
%vliat  they  never  could  avoid,  If  God  makes  laws  which  we 
cannot  without  his  affiftance  obferve,  and  then  denies  that  af- 
fi fiance,  he  by  fo  doing  makes  obedience  to  fuch  men  im- 
pofhble,  and  what  fin  is  it  not  to  obey  beyond  pofTibility  ? 

If  it  be  faid  this  difability  is  their  fin,  I  anfwer,  then  by  the 
definition  of  St.  John,  it  muff  be  a  tranfgrejfion  of  Jome  law 
of  God,  and  then  fome  law  of  his  muft  be  produced,  requir- 
ing fallen  man  to  do  on  pain  of  damnation  without  divine  af- 
fiftance, what  he  knows  he  can  no  more  do  than  he  can  cre- 
ate a  world  ;  that  is,  a  law  declaring  it  is  his  will  that  they 
fhould  do -what  it  is  his  will  they  never  fhould  have  power  to 
do,  or  that  it  is  his  will  we  fhould  exert  an  aft  without  the 
power  of  afting.  2.dly.  Either  this  divine  law  is  pofitive  or 
moral  :  If  it  be  only  pofitive,  then  all  the  Heathen  world  muff 
neceffarily  be  ignorant  of  it,  and  therefore  not  obliged  by  it, 
God  having  given  them  no  pofitive  laws,  and  fo  their  Hate 
mufl  be,  as  to  this  particular,  much  better  than  that  of  chrif- 
tians,  they  being  under  no  obligation  to.  do  any  thing  which 
they  cannot  do.  If  it  be  moral,  how  comes  it  to  pafs  that  all 
the  Heathen  world  fhould  be  not  only  ignorant  of  it,  but  pof- 
feffed  with  a  contrary  principle,  that  impoffibilium  nulla  efl 
obligatio,  ihat  there  can  be  no  obligation  to  a  thing  impojjible^ 
which  is,  faith  (ej  Bifhop  Saunderjbn,  a  thing  felfevident,  and 
needs  no  proof  ;  and  that  fjj  there  can  be  no  fault  in  doing 
that  which  we  cannot  avoid,  or  not  doing  that  zvhich  we  have 
no  power  to  do ;  and  that  God  could  not  produce  or  nourifh 
that,  which  when  it  had  done  its  utmofl,  mujl  Jail  into  eternal 
mifery  ;  and  that  qugd  omnibus  necefje  ejl  id  ne  mifcnnn  ejje 
nni  poiejl,  that  which  is  neceffary  to  all,  can  be  the  ground  of 
mifery  to  none.  ^dly.  Either  this  fin  is  avoidable  or  it  is  not ; 
Hit  be  not  avoidable,  muff  it  not  unreafonably  be  required 
under  this  dreadful  penalty  that  men  fhould  avoid  it  ?  It  it  be 

(e)  Dc  Leg.  Prxlec.  V.  Sec.  6. 

(f)  Culpam  nr.ll;im  efic  dicit  Cicero,  cum  id  quod  ab  homine  non  po- 
tuerit  non  pr;e(tari  evenerit,  Tufc.  0^3-  N.  31.  Nee  id  gigneret,  aut 
aleret,  quod,  cum  exantlavifFet  omnes  labotes,  incidcret  in  njortis  leirt- 
piternum  malum.  Tulc,  Q;  i.  N.  107. 


i88  Effe^ual  a7id  Spexial  Grace, 

avoidable,  then  is  there  no  fuch  difability  as  is  pretended  in 
TJs,  for  we  are  not  dilabled  from  avoiding  that  which  we  have 
power  to  avoid. 

Section  VI. — If  it  flill  be  faid,  that  it  is  juft  to  condemn 
jis  for  what  we  are  nowdifabled  to  perform,  becaufe  this  ciifabil- 
jty  came  upon  us  by  a  guilt  which  is  truly  our  own,  becaufe  it 
came  upon  us  by  the  fin  of  our  firit  p^^rents,  in  whofe  loins 
we  then  were;  this  miferable  refuge,  and  firft  born  of  abfurd- 
jties,  bath  been  fi.fficiently  confuted  in  the  flate  of  this  quef- 
iion,  Sec.  6.  It  hath  been  alfo  b^ffied  by  many  plain  and  co- 
gent arguments  in  the  difcourfe  concerning  the  extent  of 
Chrift's  death.  And  becaufe  it  is  the  foundation  of  the  doc- 
trine of  abfolute  ele6i;ion  and  reprobation,  and  the  whole  Jyf- 
iem  of  thefe  men  mufl  fall  together  with  it,  I  fhali  here  (hew 
farther  the  inconfiftency  of  this  imagination,  both  with  the 
tenor  of  the  holy  Jcripture,  and  with  the  principles  of  reafon. 

And  ly?.  This  vain  imagination  feeras  plainly  contrary  to 
the  whole  tenor  of  ihe  Jcripture,  and  even  to  ridicule  God's 
dealings  in  them  with  the  fons  of  men  ;  for  if,  as  1  have  large- 
ly proved  in  the  flate  of  the  queflion,  God  dealeth  with  lapf- 
cd  man,  fultably  to  the  facuhies  he  fHll  retains,  endeavoring 
to  excite  him  to  the  performance  of  his  duty  by  hopes  and 
fears,  by  promifes  and  threats,  by  profpeft  of  the  advantages 
he  Vv^ill  receive  by  his  obedience,  and  of  the  miferies  to  which 
lie  Will  be  fubjett  by  his  difobedience,  requiring  him  to  con- 
sider and  lay  to  heart  thefe  things,  that  he  may  turn  from  the 
evil  of  hi  ^  ways,  and  do  that  which  is  laiuful  and  right  ;  by  all' 
t-hefe  things  he  manifeftly  declares  he  is  not  under  fuch  a  dif- 
ability by  reafon  of  the  fall  of  Adam,  as  renders  it  impofTible 
for  him  to  be  moved  by  all.  or  any  of  thefe  inducements  to 
the  performance  of  his  dutv  ;  for  then  he  might  as  well  have' 
ufed  them  to  perfuadea  blind  man  to  fee,  or  a  cripple  to  walk, 
or  a  new  born  babe  to  fpeak,  or  a  fool  to  underitand  mathc~ 
inatics,  they  both  equally  wanting,  or  have  lofl  the  power  to 
do  what  is  required  of  them  ;  and  though  one  man  fhould 
have  loft  his  figiit  by  whoring,  another  the  ufe  of  his  feet,  a 
third  the  ufe  of  his  reafon  by  drinking  ;  though  they  may  be 
punifhed  for  whoring  and  drinking,  they  cannot  afterwards 
be  juftly  punifhed  for  not  feeing,  not  walking,  or  not  making 
ufe  of  their  reafon  ;  this  being  to  punilh  them  for  not  ufing 
that  which  they  have  not  to  ufe;  fo  in  like  manner,  though 
if  the  fin  of  Adam  were  properly  our  own,  we  might  be  pun- 
ifhed for  that  fin,  yet  could  we  not  be  juftly  punilhed  for  not 
having  the  ability  we  had  lofl  by  it,  that  being  equally  topun- 
ifh  for  not  ufing  that  ability  which  we  have  not  to  ufe. 

zdly.  God  plainly  feemeth,  by  his  difpenfations  with  the 
fons  of  men  in  order  to  thtir  reformation,  to  declare  he  doth 


Effectual  and  Special  Grace,  189 

rot  look  upon  ihem  as  lying  under  this  fuppofed  difability  to 
become  better,  to  hearken  to  his  calls  and  invitations  to  re- 
turn and  live  ;  to  be  drawn  to  him  by  the  cords  ot  love  ;  to 
learn  wifdom  by  his  rod,  or  be  convinced  of  their  duty  to  be- 
lieve, and  to  obey  him  by  his  miraculous  operations.    For, 

ij^.  God  reprcfents  it   as   matter  of  great  admiration  and 
aftonifiiment,  and  an  argument  of   brutilh    llupidity,    that  the 
^(fti'j  were  not  rcftrained  from  their  rebellions  againft  him  by 
the  conlideration  of  his  great  goodnefs  to  them,  ipeaking  thus 
to  them  by  his  prophet,  fgj  Hear  oh  heavens,  and  give  ear  oh 
tarlhy  for  1  have  nourijiied  and  brought  up  children,  and  they 
have  rebelled  againji  me.   The  ox  knozvs  his  oicntr,and  the  ojs 
his  majlers  cnb,  but  IJrael  doth  not  knozc,  my  people  doth  not 
confider :  Enquiring  thus,  (h)  Ah  joolijk people  and  unwije,  do 
you  thus  requite  the  Lord  ?  Is  he  not  the  Lord  that  made  you  ? 
Hath  he  not  created  and  ejlahlijlied you  ?  And  faying,  (i)  they 
remembertd  not  the  multitude  of  thy  mercies,  but  were  dijobedi- 
ent  at  the  Jea^  even  at  the  red  Jea  ;  (k)  they  Jorfook  the  Lord^ 
when  he  led  them  in  the   way,  they  walked  ajter  vanity,  neither 
[aid  they  where  is  the  Lord  that  led  us  though  the  wildemejs^ 
and  brought  us  out  0/  Egypt  into  a  plentijul  country  (0  eat  the 
Jruits  thereoj  ?  Again,   (I)  This  people,   faith  lie,    hath  a  re- 
voUmg  and  rebellious  heart,  neither  Jay  thfy,  let  us  now  Jcar 
the  Lord  who  gcveth    us  the  former,  and  the  latter  rain  in  its 
feajon,   and  re/erveth  to  us  the   appointed  weeks   0/  harve/i. 
And  on  the  other  h;-nd  he    pronjifetli,   that   m  the  latter  days 
they  IhAl  fmj  Jcar  the    Lo.  d  and  his  goodnejs.     1  he  apojilc 
alio    repr-^len^s    it  <;s  the  cfttfr  of   their  hara   .ind    inipenuent 
heart,  thai  .he)  fnj  defpjed  the  riches  of  God's  goodnejs,  pa- 
tience, and  longjujfeiing,  and  zvere  not  led  by  thtm  to   repent- 
ance.    IS'ow  it  they  la)  under  an  utter  inability  to  be  rel; rain- 
ed by  all  this  goodnefs  from  their  rebellions  and  their  diiobe- 
dience,  and  from  walking  after  v.-.nity,  what  matter  ol  admira- 
tion and   aflonifhment,  what  indication  ot   folly  and  ftupiditv 
could  it  be  in  them,  that  they   were   not  induced  by    it  to  ab- 
ftain  from  that  wliich  they  were  not  able  to  avoid  ?   Or  what 
fign  was  it  ot  a  rebellious  and  revolting,  hard  and  impenitent 
heart,  that  being  under  this  difability   to   be   moved  by   this 
goodnefs  to  repent  and  fear  him,  they  d  d  not  do  it  ?  Sure  he 
who  defigned  thefe   means  to  their   n  fpe6tive  ends,  and  doth 
thus  aggravate  the  fin   of  them  who  do  not   improve   them  to 
thole  ends,  did  not  conceive  thefe  all   were  vam  and  jnfufTi- 
cient  inducements  without  that   fupernatural   aid   he  was  not 
pleafed  to  vouchfafe  to  move  them  to  thofc  duties. 

fgj'ih.h.  2,3. (h)T)cn\.  xxxil.  vi. f'tJVM.  cy\.  7. fk) 

let.  ii.  17.  V.  5,  6,  7. (IJ  Ch.  V.  23,  24. ffnj  liof.  ui.  5. (  nj 

KoiTi.  ii.  4. 


190  JEfeHital  and  Special  Grace, 

lily.  The  fcripture  is  more  frequent  in  reprefenting  God's 
punifhments  and  chaftifements  as  fufficient   to  engage  men  to 
tear  him,  and  to  depart  from  their  iniquity,     foj  Thou  Jhalt^ 
faith  Mofcs,  confider  in  thy  heart,  that  as  a  man  chaflentth  his 
Jon,  Jo  the  Lord  chajleneth  thee  ;  thou  Jhalt  therejore  keep  the 
commandments  of  the  Lord  thy  God,  to  walk  in  his  zoays,  and 
to  J  ear  him.     God  himfelf  declares,  that  (p)  by  the  Jpirit  of 
judgment,  and  oj  burnirtg,  he  would  wajh  away  the  filth  of  the 
daughter  of  Zion,  and  purge  out  the  blood  of  Jertjalem  ;  and 
fpeaks  of  it  as  a  thing  certain,  that  (q)  when  his  judgments 
are  upon  the  earth,  the  inhabitants  of  it  will  learn  rigliteouf- 
nefs,  and  that  (r)   in  their  affliflion  they  will  feek  him  early. 
And  when  they  had  not   this  efFeft  upon  them,  he  complains 
grievoufly  againd  them,  faying,  (J)  This  people  turneth  not  to 
him  that  fmiteth  them,  neither  do  they  feek  the  Lord,     ft)  In 
tiaifi  have  I  Jmitten  them,    they  have  received  no   corredi07i  ; 
and  having  mentioned  a  variety  of  judgments  he  had  inflifted  ■ 
upon  Ijrael,  he  ftill  concludeth  thus,   (u)  Yet  have  ye  not  re- 
turned  to  me,  faith  the  Lord  :  and  then  adds,  Ver.  12.  There- 
fore zoill  I  do  thus   unto  you.     His   prophets  alfo  complain 
thus  ;  fwj  0  Lord,  thou  hajl flricken  them  but  they  have  not 
grieved,  thou  hajl  confumed  them  but  they  rejujed  to  receive 
corretlion  ;  they  h^ve  made  their  faces  harder  than  a  rock^ 
they  refufed  to  return.     And  again,  fx)  This  is  a  nation  that 
obeyeth  not  the  voice   of  the    Lord  nor    receiveth   correB.ion. 
Yea  when  thefe  judgments  do  not  prevail  upon  them  to  return 
to  him,  he  looks  upon  them  as  incorrigible,   faying  to  them 
(y)  Why  Jliould  you  be  f mitten  any  more,  you  will  revolt  more 
and  more  ?  And  are  only  fit  to  be  puniflied  leven  times  more. 
Thus  having  threatened  to  (z)fet  his  face  againjl  thein,  and 
give  them  up  k)  be  flain  by  their  enemies,  who  zvould  not  heark- 
en fo  hiin  to  do  all  his  commandments  ;     he  adds,  and  if  you 
will  not  yet  for  all  this  hearken  to  me,  I  will  punijh  you  Jeven 
times  more  for  your  fns.     And  if  you  will  not  be  reformed  by 
thefe  things,  but  will  walk  contrary  to  me,  then  will  I  alfo  walk 
contrary  to  you,  and  will  punijli  you  yet  Jeven  times  more  Jor 
your  ^ns.     And  ij ye  will  not  for  all  this  hearken  to  me,  but 
will  walk  contrary  to  me,  I  will  walk  contrary  to  you  in  Jury. 
Now  feeing  all  thefe  judgments  and  chaftifements  were  only 
moral  motives,  and  all  men  through  the  tall  ot  Adayn  are  utterly 
incapable  of  being  moved  by  them  without  that  fupernatural 
and  unfruf  cable   operation,    which  the  event  Oiews  God   was 
not  pleafed  to  vouchfafe  to  thefe  lapfed  perfons.     Why  doth 

(0)  Dent.  viii.  1;,  6. (■b)  Ifa.  iv.  4.- (a)  Tfa.  xxvi.  9.  lix.  iS.  ig. 

(r)  Ho{".  V.  15. (f)  Ua.  ix.  13. (t)  Jer.  ii.  30.- — (u)  Amos 

iv.  6,  9,1  r.  — (^ )]e.v.  v.  3. ( x )  —v\\.  28. (y)  lla.  i.  5 {z.} 

Lev.  xxvi.  14,  J7,  18,  >i)  23,  24,  27,  2S. 


EffcBual  and  Special  Grace,  191 

God  himfclf  reprefent  them  as  means  proper  and  by  him  de- 
figncd,  and  fometimes  efficacious  10  produce  thefe  ends  ? — > 
Why  doth  he  Tpeak  as  if  they  certainly  would  do  it  ?  Why 
doth  he  complain  fo  much  againft  them,  and  denounce  fucli 
dreadful  judgments  on  them,  who  were  not  thus  reformed  by 
them  ?  Seeing  thefe  things  without  that  aid  he  was  not  plcaf- 
ed  to  vouchfafe,  were  as  unable  to  produce  thefe  efFefts  as  to 
make  a  blind  man  fee,  or  a  deaf  man  hear  ?  Why  is  the  one 
more  punifhable  on  this  account  than  the  other  ?  Why,  laftly, 
doth  he  reprefent  them  as  incorrigible  who  were  not  thus  re- 
formed by  them,  fince  it  was  impoffible  they  fhould  be  fo 
without  that  fupernatural  aid  he  was  not  pleafed  to  vouchfafe  ? 
Surely  thefe  things  are  demonflrations  of  the  falfehood  ot  this 
vain  opinion, 

•^dly.  God  doth  continually  reprefent  his  calls  and  invita- 
tions, and  his  meffages  fcnt  to  them  by  his  prophets,  as  fuU 
ficient  inducements  to    procure  their  reformation  and  repent- 
ance, and  looks  upon  them  as  incorrigible  and  paflall  remedy, 
and  worthy  of  his  heavieft  judgments,  when  thefe  things  could 
not  engage  them  to  return  to  him  ;  fo  we  read,  2  Cbron.  xxxvi. 
1^,  16.     Hefent  to  thtm  his  mejfengers,  rifing  up  betimes  and 
fending   them,  becauft  he  had  compajjion  on  his  people,  and  on 
his  dwellingplace,  but  they  mocked  his  mejfengers,   defp-ijed  his 
ZLwrd,  and  mijufed  his  prophets,  till  the  wrath  oj  the  Lord  came 
upon  them,  and  there  was  no  remedy.     So  Jer.  xxv.  4,  5.     The 
Lord  Jent  to  you  his  prophets,   rifing   np  early  and  fending 
them,  but  you  have   not  hearkened,  nor   inclined  your   car  to 
hear  (when)  they  fat d,  turn  ye  again  every  otie  jrom  his  evil 
zuays.     Hence  God  fpeaks  thus  of   them,    Jer.  xxix.  18,  iq. 
/  will perfecute  them  with  thejword,  thejarnine,  and  the pejli- 
Unce,  and  will  deliver  them  to  be  removed  to  all  the Ja?niiies  of 
the  earth,  becaufe  they  hearkened  not  to   tny  words,  when  I  Jent 
to  them  by  my  Jer  v  ants  the  prophets,  rifingup  early  and  Jendivg 
them,  but  ye  would  not  hear.      See  alfo  Jer.  vii.  13.  xxxv.  15. 
Again,  /  will  bring  upon  jfudah,  faith  God,   and  upon  all  the 
inhabitants  of  Jerufalem  all  the  evil  that  I  have  threatened, 
becaufe  I  have  fpoken  to  them,  but  they  have  not  heard,  I  hate 
called  unto  them,  but  they  have   not  anfwered,    Jer.  xxxv.  17. 
So  alfo  Ifa.  Ixv.    11.  Ixvi.  4.     Wifdom   is  alfo  introduced  by 
the  preacher  crying  in  the  chief  places  of  concourfe,  turn  ye  at 
my  reproof,    (and)  faj  I  zuill pour  out  my  fpirit  upon  you,  I 
will  make  known  my  words  to  you  :  and  at  laft  thus  conclud- 
ing, becaufe  J  have  called,    and  ye  refujed,  I  haveflrctched  out 
my  hand,  and  no  man   regarded  ;  but  ye  have  fet  at  nought  all 
my  counfel^  and  would  none  of  my  reproof ;  I  alfo   vnll  laugh 

(a)  Prov.  i.  23,  2*?. 


igsf  Effe^ual  and.  Special  Gracel 

at  your  calamity,  I  zuill  mock  what  your  jear  cometk.  In  3 
word,  all  thefe  thiniJs  feem  to  be  put  together, in  thofe  words 
of  the  prophet  Ezefvel,  (b)  becaufe  I  haxje  purged  thee  (i.  e.  I 
have  done  what  was  fufficient  to  have  purged  thee  by  my 
mercies  and  judgments,  my  calls,  my  threats,  my  promifes 
and  by  my  prophets,  and  what  fliould  have  purged  the.)  and 
thou  zoajl  not  purged,  thou  /halt  not  be  purged  from  thy  Jilthi'. 
nefs  any  more,  till  I  ha.ve  cauftd  my  jurv  to  rejl  upon  thee. 
Now  could  that  God  who  fent  thefe  miffengers  to  his  people 
becaufe  he  had  compajjion  on  them,  have  decreed  from  eterni- 
ty, never  to  have  compaflion  on  them  in  reference  to  their  e- 
ternal  interefts  ?  Could  he  fee  them  under  an  utter  difability 
through  the  fall  of  Adam  to  comply  with  the  requefts  of  his 
mejfengers  and  prophets,  and  not  vouchfafe  that  aid  without 
which  he  well  knew  his  mffengers  and  prophets  muft  be  fent 
in  vain  ?  And  when  after  all  that  they  had  faid,  there  was  no 
remedy  of  this  fatal  difai)ility  afforded,  did  the  good  God 
threaten  thus  to  perfecute  with  [word  and  faynine,  and  ban- 
tjhment,  his  own  beloved  people,  for  not  hearkening  to  his 
words,  and  not  turning  from  their  evil  ways,  when  they  were 
no  more  able  fo  to  do  than  to  i-emovc  a  mountain  ?  Might  he 
not  as  well  have  threatened  thus  the  man  who  by  intemper- 
ance had  loft  his  fight  and  limbs,  becaufe  he  did  not  fee  and 
walk  !*  Efpecially  if  W3  confider  that  he  contra6led  this  difa- 
bility by  his  own  perfonal  fin,  they  only  had  theirs  by  the 
tranfgrefTion  of  another  long  before  they  had  a  being,  and  fo 
before  they  could  be  capable  of  any  perfonal  tranlgreflion. 
To  what  purpofe  did  wifdom  fay  to  them  who  were  thus  dif- 
abled,  turn  you  at  my  reproof  ?  Or  could  fhe,  without  infult- 
ing  over  the  mifery  of  fallen  man,  thus  laugh  at  the  calamity 
they  never  could  prevent  ?  Or  laftly,  could  God  truly  fay  he 
xuculd  have  purged  them,  when  he  withheld  that  aid,  without 
which  it  v.'as  impoffible  they  fhould  be  purged  ;  or  threatenr 
that  they  fliould  be  purged  no  more,  who  never  were  in  a  capac- 
ity ol  being  purged  at  all  ? 

/)^thl\.  God  throughout  the  whole  book  of  the  law,  and  our 
bJelfed  Savior  in  the  gofpel,  ftill  reprefent  the  mighty  works^ 
done  for,  and  before  the  eyes  of  the  Jews,  as  ftrong  and  fuffi- 
cient obligations  to  believe  and  obey  him.  AJk  now  of  th6 
days  of  old,  did  ever  people  hear  the  voice  of  God  out  of  th6 
midf}.  of  the  fire  as  you  have  heard,  and  live  ?  Or  hath  God  af- 
Jayed  to  go  and  take  him  a  nation  out  of  the  midfi  of  another 
nation,  by  temptations,  by  figns  and  by  wonders,  and  by  a 
mighty  hand,  and  by  a  firetched  out  arm,  and  by  great  terrors 
as  the  Lord  did  for  you  in  Egypt    before  your  eyes^  Deut.  iv, 

(!>J  Cliap.  xxiv.  13, 


EffeBual  and  Special  Grace.  1^3 

32,  34,  34.  Thoujliult  keep  therefore  his  jiatutts  and  khtoik- 
mandments,  wh'ch  I  command  ye  this  day,  \fcT.  40,  and  Chap. 
xi.  2.  You  have  Jeen  the  cha/iifemtnts  of  the  Lord,  h:s  great* 
ntfs,  his  mighty  hand,  and  his  /iretcked  out  arm,  and  his  mir- 
acles, and  his  a&s  which  he  did  in  the  mid/i  of  Egypt  ;  your 
eyes  have  Jeen  all  the  great  ads  oj  the  Lord  that  he  aid,  thert' 

jorejkall  ye  keep  all  the  commandments  which  I  connnand  you 
this  day,  Ver.  8.  and  Chap.  xxix.  2,  3.  Ye  have  Jeen  all  that 
the  Lord  did  before  your  eyes  tn  the  land  of  Egypt-,  the  great 
temptations  which  thine  eyes  have  Jeen,  the  figns  and  the  great 
miracles:  keep  therefore  the  words  oJ  this  covenant,  and  do 
them,  Ver.  8.  So  alfo  our  Lord  proves  the  obligation  the 
Jews  had  to  believe  in  him,  becaufe  of  the  nnghtv  works 
which  he  had  done  among  them,  faying,  the  works  that  1  d» 
bear  witnejs  oJ  me,  that  the  Father  hath  Jent  me,  John  v.  36. 
and  ye  have  not  his  words  abiding  in  you,  Jor  whom  he  hath 

Jenf  ye  believe  not,  Ver.  38.  See  alio  John  viii.  18^  24. 
And  when  the  Jews  came  to  him  faying  ij  thou  be  the  Chrijl 
tell  us  plainly  ;  his  anfwer  is,  John  x.  25,  26.  The  works  that 
I  do  in  my  Father's  name  bear  witnefs  of  me,  but  ye  believe  not 
becaije  ye  are  not  of  my  Jlieep  ;  and  Ver.  37.  ij I  do  not  the 
works  of  my  Father  believe  me  not ;  and  Chap.  xv.  24.  IJ I 
had  not  done  among  them  the  works  which  none  other  man  did:, 
they  had  not  had  fin  ;  but  now  have  they  both  feen,  and  hated 
both  me  and  my  Father,  and  fo  they  have  no  cloak  for  their  fin  ^ 
Vel-.  22.  Now  if  the  confideration  of  this  mighty  hand  ot 
God»  and  flretched  out  arm,  was  not  fufficient  to  induce  them. 
to  obferve  his  ftatutes,  why  doth  he  fo  often  fay^  therejo^e 
thou  JJialt  keep  my  Jlatules,  i.  e.  why  doth  he  ufe  a  reafoii 
which  he  knew  was  infufficient  to  produce  that  efFeft  ?  If  all 
Chriji's  miracles,  without  that  fupernatural  and  u.'ifrufirahle 
aft  of  Godj  which  he  would  not  vouchfafe  to  the  Jews,  were 
infufficient  to  produce  faiih  in  them,  why  doth  ChriJl  (ell  them 
that  if  they  did  not  believe  in  htm,  they  Jio aid  die  in  their  fins  f 
Why  doth  he  reprefent  their  infidelity  as  an  aft  of  hatred  to 
him,   arid  his   Father,   and  an  evidence  th?t  they  were  not  his 

Jheep,  nor  had  the  word  oJGod  abiding  in  them  ?  Whyj  laftiy, 
doth  hfe  fay,  they  had  no  cloak  Jor  their  fin^  who  had  this 
remedilefs  difabillty  to  plead  in  their  behalf. 

^thly.  This  will  be  farther  evident  from  God's  fiippofltion, 
that  it  might  be,  that  the  methods  he  and  his  prophets  ufed 
Would  prevail  for  the  producing  of  the  defigned  efFetis.  Thus 
when  God  bids  Jeremiah  take  the  roll  oj  his  intended  judg- 
ments, and  read  it  in  their  ears  ;  he  adds,  (a)  'it  may  he  that 
ike  koije  of  Judah  zoill  hear  all  the  evil  thflt  I pttfpafe  tb  d9 

(aj  Jer.  x\iLfi.  3,7. 


1^4  EffeEual  and  Special  Grace, 

to  them^  that  they  may  return  every  man  from  his  evil  way, 
und  I  may  forgive  their  iniquity  and  their  fin  ;  and  Ver.  7. 
It  may  be  they  will  prefent  their  f up  plication  before  me,  and 
will  return  every  onejrom  his  evil  way.  To  his  prophet  E- 
zekiel  he  fpeaks  thus  fbj  prepare  ye  fluff  for  rernovmg,  and 
remove  by  day  in  their  fght,  it  may  be  they  will  confder,  though 
they  be  a  rebellisus  houfe.  So  in  the  parable  of  the-vineyard, 
when  God  fends  his  Son  to  the  Jews,  he  faith  fcj  it  may  be 
they  will  reverence  7?iy  Son.  Now  what  room  is  there  for  any 
of  thefe  fuppofitions,  where  the  efFe£l  depends  upon  God's 
immediate  afting  upon  the  heart,  and  not  upon  any  hearing, 
or  confideration  of  man  without  it,  or  any  difpofitions,  or  any 
means  that  they  can  ufe  to  move  him  to  enable  them  to  do  it  ? 
If  indeed  they  lay  under  this  difability  by  the  fall  of  Adam,  it 
might  as  reafonably  be  expelled  they  (hould  move  a  mountain, 
as  be  induced  by  thefe  confiderations  to  return  every  manfrom 
his  evil  ways. 

(tthly.  God  complains  of  ^his  own  people,  that  they  were 
CdJ  a  rebellious  people,  becaufe  they  had  eyes  to  fee  and  f aw 
not,  they  had  ears  t»  hear  and  heard  not  ;  (e)  my  people,  faith 
he,  isjoolifh,  they  have  not  known  me,  they  arefottifli  children, 
and  have  not  underflanding  :  they  arc  wife  to  do  evil,  but  to 
■do  good  they  have  no  knowledge.  And  again,  ffj  to  whom 
Jhall  I  f peak,  and  give  warning?  Behold  their  ear  is  uncir- 
■cumcifed,  and  they  cannot  hear  ;  (g)  can  tin  Ethiopian  change 
his  fkin,  and  the  Leopard  his  fpots  ?  Then  may  ye  alfo  do 
good  who  are  accufomed  to  do  evil.  And  Chrifl  fpeaks  thus  to 
the  Scribes  and  P/iari/ees,  (h)  Ye  ferpents,  ye  generation  of 
vipers,  how  can  ye  efcape  the  damnation  of  hell !  Now  if  this 
were  the  fad  eftate  of  all  the  lapfed  fons  of  Adam,  that  they 
had  eyes  and  faw  not,  and  ears  and  heard  not,  that  to  do  good 
they  had  no  knowledge,  and  no  power,  whatever  motives  God 
Ihould  offer  to  engage  them  fo  to  do,  why  is  this  reprefented 
as  the  peculiar  flate,  only  oi  the  worft  of  men  ?  If  none  of 
them  could  be  induced  by  all  the  arguments  the  gofpel  offers 
to  do  good,  why  is  this  made  the  effeft  of  a  long  cuflom  to  da 
evil,  and  an  evidence  oS.  fottifli  children?  If  this  be  the  fad 
ftate  of  all  that  are  not  ot  the  number  of  the  eleft,  that  they 
cannot  efcape  eternal  riiifery,  why  is  it  faid,  peculiarly  of  tbe 
Scribes  and  Pharifees,  that  they  could  not  efcape  the  damnation 
■of  hell?  And  more  particularly  concerning  fudas,  that  fiy 
.  zt  had  been  better  for  him  that  he  had  not  been  born  ?  In  a  word, 
all  God's  commands  and   prohibitions,  promifes  and  threats, 

f^J'Eztk.  xii.  3. ^<r^  Luke  xx.  13. f<tj  Ezek.  xii.  a. ^ej 

Jcr.  iv.  22.- — CfJ  Jer.  vi.  10. fgj  Chap.  xiii.  23. f/^J  Mutlh- 

acxiii.  33. fij  Mtitfh.  xxvi.  24. 


Effectual  and  Special  Grace,  195 

and  all  his  exhortations  to  lapfed  men  to  conficJer,  and  lay 
them  to  heart  in  order  to  their  reformation,  are  dcmonftra- 
tions  of  the  falfehood  of  this  vain  imagination. 

Section  VII. — Argument^.  If  fuch  adivine,  unfruftra- 
ble  operation  is  neceffary  to  the  converfion  ot  a  finner,  then 
the  word  read  or  preached  can  be  no  inftrument  of  their  con- 
verfion without  this  divine  and  unfruftrable  impulfe,  becaufe 
that  only  a6ls  by  moral  fuafion.  Whereas  fkj  it  pleajed  God^ 
faith  tliQ  apojile,  by  the  foolijhnejs  of  preaching  to  Jave  them 
that  believe.  And  St.  James,  by  faying,  flj  we  are  begotten 
aneio  by  the  word  oj  truth,  plainly  informs  us,  that  this  word 
of  God  is  the  ordinary  means  of  our  regeneration,  it  being  the 
v/otA  preached,  the  word  we  are  to  hear,  Ver.  19,  22.  and  to 
receive  with  meeknefs,  by  which  God  worketh  this  new  birth 
in  us,  and  which,  faith  the  apojile,  is  able  to  fave  our  fouls, 
Ver.  21.  And  it  is  furely  a  great  difparagement  to  the  wordt 
of  God,  to  think  that  his  perfuafions,  admonitions,  exhorta- 
tions, attended  with  the  higheft  promifes  and  threats,  (hould 
be  all  infufficient  to  prevail  with  men  to  turn  from  the  knowa 
evil  of  their  ways,  and  turn  to  him  ;  when  all  men  who  do  ufe 
thefe  methods  towards  their  children,  fervants,  friends  and  re- 
lations, do  it  in  hope  that  they  (hall  be  fuccefsful  by  thefe 
means ;  only  this  is  not  fo  to  be  underftood  as  to  exclude  the 
cooperation  of  God  with  his  word,  or  the  aOiftance  of  his  holy 
fpirit  fetting  it  home  upon  our  hearts ;  provided  this  be  not 
by  way  of  phyfical  hxxi  moral  operation,  by  that  illumination 
of  the  underftanding  from  the  word  which  produceth  that 
renovation  in  thefpirit  of  the  mind,  by  which  we  are  enabled 
to  difcern,  and  to  approve  the  good,  and  acceptable,  and  perfect 
zuill  of  God,  Kova.  xii.  2.  t-ph.  iv.  23.10  difcern  what  is 
acceptable  to  the  Lord,  Eph.  v.  10.  to  underjland  what  the 
will  of  the  Lord  is,  Ver.  17.  And  if  the  word  of  God  be  a 
perledl  rule,  f7nj  able  to  make  us  wf  unto  /alvation,  andfur- 
nifh  us  to  every  good  zvork;  fure  the  good  fpirit  may  by  his 
fuggeftion  of  the  truths  delivered  in  it,  by  bringing  them  ta 
our  remembrance,  and  opening  our  under  (landing  to  perceive 
the  fcriptures,  remove  that  darknefs  which  is  in  our  minds 
either  by  natural  corruption,  or  by  the  mifts  which  Satan 
cafts  upon  them;  whence  the  apojile  doth  inform  us,  2  Cor. 
iv.  3,  4.  That  if  the  gofpel  be  hid  from  any  to  whom  it  is 
preached,  it  is  becaufe  the  God  of  this  -world  hath  blinded  the 
conceptions  of  their  minds  ^  that  the  light. of  the  glorious  gofpel 
fhouid  not  fhxne  into  them.  And  'idly,  by  nuking  deep  im- 
prcflions  on  the  mind  of  the  advantages  and  rewards  promifed 
to  our  converfion  and  finccre  obedience,_..a.wi  tbe  tremenduou ;: 

(^)  I  Cor.  i.  21. /'/y  Jam.  i.  j8.- — {rr.-J   iTipi.  iit.  i^'iS,  17. 


196  MffiBml  and  Special  Grace^ 

evils  threatened  to  the  difobedient,  and  bringing  tliefe  things 
oft  to  Qur  remembrance,  which  in  the  Jcripturt  phrafe  is  put- 
ting  tkeje  laws  'in  cur  minds,  and  zuriting  them  %n  our  hearts, 
that  we  m(i}  not  depart Jrom  hi7n,  Heb.  vui.  jp.  (See  the  note 
there)  ipr  what  reaion  can  be  given,  why  the  fpii't  of  wifdom 
haying  thus  enlightened  the  eyes  ot  our  underftanding,  to 
know  what  is  the  hope  oj  our  calling,  and  the  glorious  riches 
of  the  inheritance  of  the  faints,  hph.  i.  i8.  and  made  thefe 
things,  firmly  believed,  thus  prefent  to  our  minds,  they  fhould 
not  have  g. eater  prevalence  on  our  wills  to  obedience  than  a- 
Hv  temporal  con^cernments  to  induce  us  to  yield  obedience  to 
the  laws  of  fin  ?  If  beyond  this  there  be  fonje  phyfical  and 
iriefiftible  operation  on  God's  part  necelTary  to  make  us 
know  the  things  which  do  belong  to  our  peace,  and  knowing 
them  to  choofe  the  good  and  refufe  the  evil,  this  being  not 
wrought  in  them  who  are  not  born  anew,  why  is  the  want  of 
this  new  birth,  and  this  fpiritual  renovation,  fo  oft  imputed  to 
nien's  want  of  confideration  and  laying  to  heart  the  things 
propounded  to  them,  to  their  ^0^  incliningiheir  ear  to  wifdom, 
and  applying  their  heart  to  underllanding,  to  their  rejecting 
the  counfel  of  God,  and  not  ehoofing  the  fear  of  the  Lord  ?; 
P^rov.  i.  ?4,  25,  29,  30.  Why  is  it  faid,  that  they  continue? 
thus  unreformed,  becaufe  they  xvould  have  none  of  God's  coun- 
Jcls,hu,t  dfpfed  all  his  reproof,  or  becayfe  they  would  not 
frame  their  doings  to  return  unto  the  Lord'?  This  alfo  St.  P<?- 
t&r  teacheth,  by  faying,  ( n)  we  are  born  again  of  incorrupta- 
hlefeed\  by  the  word  of  God  :  and  St.  Paul,  by  letting  us  know 
that  (oJ  faith  comes  by  hearings  and  hearing  by  the  word  ef 
God,  and  by  faying  to  his  Corinthians,  in  Chnf  f,efus  I  have 
begotten  you  through  the  gpfpel ;  for  if  converfion  is  only 
wrought  by  an  irrehflible  operation  of  the  holy  fpirit,  and 
cannot  be  wrought  in  us  by  the  word  wuhout  it,  then  the 
M^ord  contributes  no  more  to  our  converfion,  than  the  throw- 
ing of  a  pebble  c|oth  to-  the  fall  of  a  flrong  wall,  blown  down, 
\y  the  fury  of  a  tempeft ;  fince  then  it  can  only  be  the  effeft 
ot  that  unfrullrable  power,  and  not  at  all  of  any  refufable  mo- 
tives and  perfuafions  offered  from  the  word;  and  why  then  is 
It  faid  (pj  to  be  quick  and  lively  in  its  operations?  To  fay  that 
converfion,  at  the  fame  time,  may  he  the  work  ohhat  word  which 
iinners  cannot  butrehfi,  till  this  unfrullrable  operation  comes, 
ajid  yet  of  that  operation, and  the  word,  is  to  fpeak  things  plainly 
ineonriftentwithtruth,and  with  the  nature  of  amoral  inftrument, 
which  if  itdcth  not  move  doth  nothing  ;  and  if  it  doth, as  far  as 
it  doth  fo,  is  not  refifted.  '  Moreover,  where  an  efFe6l  doth  fo 
entirply  depend  upon  two  caufes,that  without  the  concurrence 

'(■nj  I'BeXt  i.  23.- — (0!  Rom.x.  17.— -//>^  Heb  iv.  12. 


Effetlual  and  Special  Grace.  197 

of  them  both  it  will  not  be  produced,  he  that  hath  it  al- 
ways in  his  power  to  refift,  that  is,  to  hinder  the  operation  of 
the  one  upon  him,  muft  alfo  fruflrate  the  other,  and  confe- 
quently  hinder  the  efFeft  ;  fo  that  it  being  certain  that  the  fjn- 
ner  may,  and  too  often  doth  refift  the  moft  powerful  perfua- 
fions  of  the  word,  he  may  refift  the  concurrence  of  the  fpirit 
with  it,  and  then  that  operation  cannot  be  unfruftrable,  or  ir- 
refiftible.  Moreover,  if  converfion  be  wrought  irrefiftibly  by 
the  operation  of  the  fpirit,  then  the  word  which  may  be  re- 
fifted  is  unneceflary  thereunto,  fince  an  irrefiftable  operation 
muft  do  its  work  as  well  without  it ;  and  if  the  word  cannot  but 
berefifted,  till  the  eifett  is  wrought  by  another  power  which 
is  irrefiftible,  it  is  evident  the  effe6t  is  owing  only  to  that  pow, 
er,  and  then  the  whole  miniftry  of  the  word  muft  be  unne- 
CelTary ;  and  what  is  this  but  in  efFe61:  to  fay,  what  in  exprefs 
terms  would  be  offenfiv*  to  tell  chr-tjlian  ears,  viz,  the  word 
ef  God  is  of  no  ufe  towards  the  converfion,  or  reformation  of  a 
J&nner,  • 

Section  VIII. — /Argument  6.  Hence  it  muft  alfo  fol- 
low, that  no  motive  can  be  offered  fufficient  to  induce  the 
perfon  who  believes  this  doftrine,  (as  if  it  be  taught  in  Jcrip-. 
tare  all  ckrijlians  are  obliged  to  do)  to  enter  upon  a  change  of 
life,  or  a  religious  converfation,  till  he  feel  this  irrefiftible  im- 
pulfe  come  upon  him  ;  for  as  an  affent  to  mere  truth  doth 
not  move  the  will  and  affeftvons,  unlefs  it  be  of  concernment 
to  us,  propounding  good  to  be  obtained,  or  evil  to  be  avoided, 
fo  neither  can  this  be  fufficient  to  excite  endeavor,  if  I  knew  as 
certainly  that  till  this  impulfe  comes  upon  me  1  cannot  poffi- 
bly  by  my  heft  endeavors  either  obtain  that  good,  or  avoid 
that  evil ;  which  being  plain  to  common  fenfe,  1  (hall  not  far- 
ther profecute. 

Section  IX. — Arcrument  j.  If  man  be  purely  paflTive  in 
the  whole  work  of  his  converfion,  and  it  can  only  be  wrought 
in  him  by  an  irrefiftible  a£l  ot  God  upon  him,  then  can  noth- 
ing be  required  as  a  preparation,,  or  a  prerequifite  to  conver- 
fion ;  for  either  that  prerequifite  is  fomething  to  be  done  on 
our  part  in  order  to  God's  irrefiftible  a6l,  or  it  is  not ;  if  noth- 
ing is.fo  to  be  done  on  our  part  in  order  to  the  work,  no  prep- 
aration can  be  requifite  in  order  to  it  ^  if  any  thing  is  to  be 
done  on  our  part,  it  is  certain  that  we  arc  not  purely  pafTive  in 
the  whole  work  of  our  regeneration,  fince  he  that  muft  pre- 
pare himfelt  for  his  converfion,  muft  aft  in  order  to  it.  Now 
as  all  God's  exhortations  to  men  to  confider  and  turn  unto 
the  Lord,  demonftrate,  that  this  confideration  is  a  prerequifiia 
to  converfion,  fo  the  parable  of  the  feed  fown  fhews  (1//.) 
negatively,  that  the  word  becomes  unfruitful,  either  becaufe 
men  do  not  at  all  attmd  to  it,  or  becaufe  (hey  are  diverted 


ig8  EJfeBual  and  Special  Crace. 

from  that  attention  by  the  intervening  f^r(?j  and  plea  fur  es  qf 
the  world,  which  break  oflf  that  attention,  or  are  affrighted 
from  it  by  the  tears  ot  fuffering;  and  affirmatively,  that  it  be- 
tometh  fruitful  by  being  received  into  a  good  and  honeji  heart. 
And  fure  the  devil  mufi  be  a  fool,  according  to  this  doftrine, 
when  he  comes  to  take  away  the  loord  out  of  ?nens  hearts,  lejl 
they  fliould  believe  and  be  faved ;  if  that  word  could  have  no 
influence  upon  men  to  falvation,  when  it  was  not  attended 
with  an  uniruftrable  afTi fiance,  and  where  it  was  fo,  all  his 
attempts  to  hinder  the  believing  of  it  to  falvation  muft  be 
vain. 

Section  X. — Argument  8.  Were  fach  an  irrefiflable 
power  neceffary  to  the  converfion  of  a  finner,  no  man  could 
be  converted  fooner  than  he  is,  becaufe  before  this  irrefiflible 
aftion  came  upon  him  he  could  not  be  converted,  and  when 
it  came  upon  him  he  could  not  choofe  but  be  converted  ;  and 
therefore  no  man  could  reafonably  be  blamed  that  he  lived  fo 
long  in  his  impenitent,  or  unconverted  Hate  :  And  then  God 
mull  unreafonably  make  thefe  inquiries,  (q)  How  long  refufe 
ye  to  keep  my  co7n7nand?nents  ?  (rj  How  long  will  this  people 
provoke  me  ?  How  long  zvill  it  be  ere  they  believe  me  ?  (J)  How 
long,  ye  fimple  ones,  will  ye  love  ftmpUcity,  and  the  fcorners 
delight  in  jcorning,  and  the  fools  hate  knowledge  ?  ft  J  0  Je- 
rufalem,  wafli  thyfelj  from  wicktdnejs  that  thou  mayfi  be  fav- 
ed? How  long  jhall  thy  vain  thoughts  lodge  zoithin  thee? — 
And  again,  (u)  0  Jerufalem,  wilt  thou  not  be  made  clean  ? 
When  fliall  it  once  be  ?  Seeing  none  ot  thefe  changes  could  be 
wrought  within  them,  till  he  was  pieafed  to  afford  theirrefifliblo 
iinpulfe  :  And  then  it  would  not  be  praifeworthy  in  them,  or 
any  other  perfon,  that  they  were  then  converted,  it  being  not 
in  their  power  then  to  be  otherwife,  fmce  an  untruflrable  op- 
eration is  that  which  no  man  can  fruflrate. 

Section  XI. — Argument  9.  The  fcripture  charges  mens 
wickednefs  not  upon  their  impotency  and  difability,  but  upon 
their  wilfuhiefs,  v/hich  therefore  doubtlefs  is  the  true  account 
of  tlie  matter.  It  might  have  reafonably  been  expetled,  that 
if  the  difability  we  had  contraQed  by  the  fail  ot  Adam  had 
been  the  true  fource  of  all  that  impotency  that  is  in  the  fin- 
jier  to  hearken  10  all,  or  ?iny  of  the  motives  offered  by  God  in 
the  Old  or  the./Yfcy  Tefiamfint,  the  holy  fcripture  fhould  fome- 
where  or  other  have  given  us  fome  exprefs  declaration  ot  it, 
and  not  have  conflantly  afciibed  this  impotency  to  other 
caufcs  acquired  by,  and  not  born  with  us  ;  whereasl  verily  be- 
lieve, that  the  '.vhole  fcripture  affurdeih  not   one  fentence,  or 

(■q)  Exoi3.  xvi.  28. (r)  Numb   xi*-.  11. ffj  .^fQV,,'u  Z2. — --. 

/Vyjcr.  iv.  14. /^v^  Chap.  xiii.  :'7.  .,.._- ......  j- 


Effectual  and  Special  Grace,  199 

exprefTion,  which  in  the  {rue  importance  of  it  bears  this  fenfe, 
or  which  either  in  terms,  or  by  juR  confequcnce  avers,  that 
ma7i  IS  Jo  difabled  by  the  Jail,  as  that  he  cannot  be  reformed 
by  any  arguments  or  motives  off'eredby  God  for  his  recovery  f  or 
by  the  grace  offered  to  all  men  in  the  gojpel,  but  that  they  tnuji 
entirely  be  frujlrated,  ojfered  and  Jptnt  in  vain  upon  him,  un^ 
lefs  God  add  unto  them  an  unfrujirable  operation  ojihe  Holy 
Ghojl.  Th.Q  fcripture  is  indeed  very  copious  in  reprefeiuing 
the  ignorance  and  darknefs  of  the  Heathen  world,  given  up  to 
grofs  idolatry,  and  lying  under  the  dominion  of  the  prince  of 
darknefs;  declaring,  \hdX  their  JooliJJi  hearts  were  darkened, 
and  that  they  were  alienated  from  the  lije  oj  God  through  the 
ignorance  that  was  in  them  ;  that  through  the  evil  habits  they 
had  contra6led,  the  whole  Heathen  world  lay  in  wickednejs^ 
were  filled  with  it,  and  were  even  dead  in  trejpajj'es  and  Jins, 
and  through  the  cuflomary  praftice  of  fin  were  become  infen- 
fible  of  their  own  vilenejs  ;  but  nothing  of  this  nature  do  I 
find  charged  on  mankind  in  general,  by  reafon  ot  the  tall  of 
Adam.  Whereas  there  is  not  any  thing  more-  irequent  or 
common  throughout  the  whole  book  of  Jcripture,  than  the 
complaints  of  God  and  all  his  prophets,  ot  Chrifl  and  his  a^ 
poJlUs,  of  the  perverfenefs,  obftinacy,  rebellion,  the  inconfid- 
eration,  folly  and  fiupidity  oi  them  with  whom  they  had  to  do, 
and  only  of  their  indifpofition  and  difability  to  hearken  to 
their  counfels,  and  do  good,  by  reafon  of  thofe  evil  difpofi- 
tions,  cuftoms,  prejudices,  hardnefs  of  heart,  or  blindnefs 
which  they  had  wilfully  contrafted.  Now  it  is  reafonable  to 
conclude  the  fault  lies  chiefly  there  where  \hQ  fcripture  charg- 
ethit.andnot  where  it  is  wholly  filent  in  the  cafe.  Now  of  all 
thefe  things  1  have  already  given  inftances  fufficient ;  to  which 
may  be  added  the  words  of  Ifaiah,  (x)  Thus  faith  the  Lord^ 
in  returning  and  refl  f  mil  ye  be  Javed,  and  in  quietnefs  and 
eonfidence  fkall  be  your  firengtk,  and  ye  would  not.  And  a- 
gain.  They  would  not  walk  in  his  ways,  neither  were  they  obe- 
dient to  his  laws.  And  of  the  prophet  Jeremiah,  (yj  Thus 
faith  the  Lord,  afk  for  the  old  paths,  where  is  the  good  way^ 
and  walk  therein  ;  and  they  faid  we  will  not  walk  thcrtin  i 
they  hold f aft  deceit,  they  refufe  to  return.  I  fent  to  them  by  my 
fervants  the  prophts  rifing  up  early,  and  Jcnding  them,  but 
they  would  not  hear,  faith  the  Lord.  And  faith  the  prophet 
Hojea,  (z)  They  will  not  Jratne  their  doings  to  turn  unto  the 
Lord.  Now,  is  it  to  be  wondered,  is  it  juft  matter  ot  com- 
plaint, that  men  who  were  difabled  by' the  tall  of  Adam,  trom 
doing  any  of  thefe  things,  did  not  perform  them  P  Were  they 

(x)  Ifa,  XXX.  15.    Chap.  xlii.  24.-»— /'/^  Jer.  vi.  ifi.     Chap,  viii,  j. 
Qhaf .  xxix.  14.-— Y«y  Hoi.  V.  4 


200  Effedual  and  Special  Grdct, 

not  rather  objefts  of  divine  pity,  than  of  wrath  ?  And  was  it 
j)Ot  worthy  of  the  divine  goodnefs  to  help  their  unavoidable 
infirmity,  rather  than  to  punifh  them  fo  feverely  for  what 
they  could  not  help,  and  to  impute  that  io  the  Jpirit  of  whore- 
dom in  them,  which  was  the  natural  refult  of  the  whoredom  oj 
their  mother  Eve  ? 

Moreover,  Chrift  charges  the  impenitency  and  unbelief  of 
the  Jeivs  upon  this  account,  faying,  ye  will  not  come  unto  m^, 
that  you  may  have  life.  Now  if  they  coiild  not  have  the 
will,  their  condemnation  would  not  be  juft;  it  indeed  it  had 
once  been  pofTible  for  them  to  be  willing  to  come,  or  fuppof- 
ing  their  will  good,  it  had  been  pofTible  for  them  to  come 
without  being  irrefiftibly  made  to  come,  the  fault  might  have 
been  imputed  to  themlelves  ;  but  if  it  were  impolfible  for 
them  to  be  willing,  how  fhould  they  come  ?  Or  if  it  were 
impoflible  for  them  to  come  if  willing,  to  what  end  Ihould 
they  be  willing  ? 

To  fay,  as  fome  do,  that  God's  exhortations  to  men  thus 
unable  to  return  and  yield  obedience  to  him,  and  his  promif- 
es  to  pardon  and  to  fave  them  if  they  will  return,  are  very  fe- 
rious ;  becaufe  he  will  pardon  and  fave  them  it  they  do  thefe 
things,  and  only  doth  not  do  this  becaufe  they  will  not  turn 
unto  him  ;  is .  as  if  I  ihould  fay  a  man  is  ferious,  when  he 
exhorts  a  blind  or  a  deaf  man,  who  had  contrafted  thefe  difa- 
bilities  by  their  own  fault,  to  fee  and  hear,  and  promifes  them 
the  higheft  advantages  if  they  would  do  fo,  becaufe  he  will 
give  them  thefe  advantages  if  they  do  fee  and  hear,  and  only 
doth  not  give  them  becaufe  they  do  not  do  fo  \  for  if  you  fay  that 
thefe  men  cannot  fee  and  hear,  and  therefore  will  not,  fo  is  it 
with  every  lapfed  man  according  to  this  do£lrine.  Moreover 
it  is  certain,  that  what  I  know  I  cannot  do  if  1  would,  1  cannot 
rationally  will  to  do  becaufe  1  cannot  rationally  will  in  vain  ; 
if  therefore  God  hath  taught  the  finner  that  he  cannot  turn  to 
him,  or  hearken  to  his  exhortations  to  repent  and  believe,  were 
he  never  fo  willing;  he  hath  alfo  taught  him  that  he  cannot 
rationally  will  to  do  fo,  an^  therefore  that  he  muft  be  innocent 
in  not  having  fuch  a  will. 

Section  XII. — Argument  lo.  hr\Alaflly.  Our  opinion 
tendeth  much  more  to  the  glory  of  God,  than  doth  the  con- 
trary opinion  ;  for  feeing  God  is  chiefly  glorified  by  the  ac^. 
knowledgment  and  difcovery  of  his  excellencies,  and  more 
particularly  of  thofe  attributes  which  do  inform  us  of  our  du- 
ty, and  are  propofed  for  our  imitation,  that  dotlrine  which 
tends  moit  to  the  acknowledgment  of  thofe  attributes,  muft 
tno/t  diretf  ly  tend  to  the  advancement  of  God's  glory.  Now,. 
.  xj}.  The  wifdom  ot  God  is  moft  glorified  by  that  opinion 
which  fuppofeth  he  ails  with  man  in  all  his  precepts,  exhorta< 


EffeBual  and  Special  Grace.  '±bi 

tions,  invitations,  proniifes  and  thneats,  fuitably  to  tTiofe  fac- 
ulties that  he  ha-th  given  us,  and  doth  not  attempt  by.  them 
**  to  engage  us  to  impoflibilities ;  for  is  'it  not  a  toul  imputa- 
tion upon  the -divine  wifdom  to  fuppofe  that  he  iifes  and  ap- 
pointeth  means  for  the  recovery  of  mankind,  which  he  knows 
cannot  in  the  ieaft  degree  be  lerviceable  to  that  end?"  But 
fiich  is  the  co.nfequence  ot  that  opinion  which  makes  it  as 
jmpoflible  for  the  finner  to  be  converted,  as  for  the  dead  to  be 
raifed  by  any  of  thofe  arguments  or  motives  delivered  by  him 
in  the  fcripture  to  engage  us  to  repent  and  turn  unto  Him  ;  for" 
according  to  this  kypotke/is,  he  might  as  well  fend  minijlcrs 
to  preach  to  ftbnes,  and  perfuade  them  to  be  converted  into 
men;  for  his  Omnipotency  fcan,  upon  their  preaching,  pro- 
duce this  change  in  thofe  Itones  ;  and  according  to  this  opin- 
ion, the  converfion  of  a  finrier  cannot  be  effected  wil^hout  a 
like  aft  of  the  divine  omnipotcncj'. 

^dly.  Whereas  according  to  duf  doflrine,  the  truth  and 
faithfulnefs  of  God,  and  the '  fincerity  of  his  dealings  v;ith 
men  is  unqueftionable  ;  according  to  the  other  dotlrine,  God 
ieems  to  promife  pardon  and  falvation  to  all  men  fincerely, 
and  yet  in  truth  intends  it  only  to  fpme  few  perforis  \\'^hom 
he  defigncd  to  convert  by  an  iiTefiftible  power  ;  leaving  the 
falvation  of  the  reft  i'npo(Hble,  becaufe  he  never  defigned  to 
afford  them  this  unfruftrable  operation,  inquiring  why  thofe 
men  would  die  ?  Why  they  w-ould  not  be  made  clean  ?  Whom 
we  knew  could  not  avoid  that  deith,  or  obtain  that  purgation 
^vithoiit  that  divine  impulfe  he  would  not  afford  them  ;  and 
faying  he  had  purged  them  who  were  not  purged,  and  had 
done  all  things  requifite  to  make  bis  vineyard  bring  forth 
good  grapes,  When  he  hid  withheld  from  them  that  unfrullra- 
ble  operation  without  which  they  neither  could  be  purged, 
nor  brinir  torth  food  crrancs. 

^dly.  Whereas  the  jultice  of  God  flnines  evidentlv  from 
our  do6lrine,  which  aflerts  thait  God  doth  only  puniOi  men 
for  wilful  fins,  which  it  was  iii  their  power  to  avoid  ;  it  never 
can  be  glorified  by  that  do61rine  which  fiippofes  thai  he  pun- 
ilheth  nien  with  the  cxtremefl  and  moll  lafting  torments, 
for  nbt  acceptlrig  thofe  offers  of  grace  tendered  by  the  gofpel, 
which  it  was  not  pofTibie  for  them  to  comply  with,  or  em- 
brace, without  that  farther  grace  which  he  purpofed  abfolute- 
ly  to'  deiiy  them.  Now  fuch  is  the  confequence  of  that  (>ni!i- 
ion  which  refolves  the  converfion  of  finners  into  that  untruf- 
trable  operation  which  is  vouchfafed  only  to  a  few,  but  is 
■withheld  from  all  the  reil  of  mankind  to  whom  grace  is  offer- 
ed bv  the  gofpel. 

^thiy.  ^Is  it  not  for  God's  glory  that  the  praife  of  what  good 
we  do  fhould  be  afcribed  to  hi.<r  grace,  and  the  fharac  of'  our 
C  c 


S02  EffeHual  and  Special  Gfau* 

evil  doings  fhould  reft  upon  ourfelves,  as  our  own  confcience 
fhews  it  doth  by  the  remorfe  which  folloxvs  the  commiirionot 
fin  ;  but  what  reafon  can  there  be  for  this,  unlefs  we  fuppofe 
it  poffible  for  the  wicked  to  have  been  converted,  or  to  have 
ceafed  to  do  evil  ?  If  indeed  you  afcribe  converfion  and  obe- 
dience to  a  cauie  that  tranfcends  all  the  power  of  man  under 
the  gofpel  difpenfaiion  to  perform,  his  evil  aftions  maybe 
his  misforturies,  but  how  they  fhould  be  his  faults,  it  is  not 
eafy  to  conceive. 

I  fhould  now  proceed  to  fhew  the  concurrence  of  antiquity 
with  this  do6lrine ;  but  this  will  be  fully  done  by  me  in  the 
following  difcourfe,  where  it  will  evidently  be  proved  that 
thejalhers  in  their  confutation  of  the  afferters-  of  fate,  and  of 
the  Hertjies  of  the  Valentimans,  the  Marcionites,  the  Bqfdidi- 
UnSj  the  Manichtzans,  the  do61rines  of  Origcn,  and  upon  many 
other  occafions,  ufe  the  very  fame  arguments  in  confutation 
cf  thofe  Herefits  and  do£lrines,  which  1  have  done  in  confuta- 
tion ot  this  do6lrine.    To  this  I  lliall  at  prefent  only  add. 

That  \.ht  fathers  generally  teach  that  God  doth  only  per- 
fuade,  and  by  his  fpirit  aflift  thofe  that  are  willing  to  be  good  ; 
but  leaves  them  ftill  under  the  power  to  negleft  and  refill  his 
perfiiafions,  not  laying  them  under  a  necefiTity  to  be  good,  be- 
c'aufe  that  would  deftroy  the  virtue  arid  reward  of  being  fo. 
trod,  faith  (aj  Jrenaiis,  redeems  his  from  the  apojlate  fpirit, 
Bon  vi,  fed  fuadela,  not  by  force,  but  by  perfmfion  ;  quemad. 
modum  decebat  Deum  fuadcntem,  et  non  vim  inferentem  ac- 
clpere  qux-  vellet,  as  it  became  God  to  receive  what  he  would 
by  perjua/ion,  and  not  by  Jorce.  He  fent  his  Son  into  the 
world,  faith  f^bj  yujiin  Martyr,  dr  TTciQuiv  »  ^ix'^of/.zyos,  as  per- 
fimding,  but  not  compelling  me  a  td\be  good.  The  wifdom  of 
God,  faith  fcj^  Cyril  oi  Alexandria^  thought  j*?^  to  convert  men 
rather  by  perjua/ion,  than  bv  neceffity,  that  he  viight  prefeive  the 
liberty  of  mans  will ;  for  becaufe^  faith  he,  the  maker  of  all 
ihingS  xdronparvi  tov  ci\(ipct/irov  etvat  /3hXcTa»  x.ai  ficXr/aai  t^iois  'nn* 
5a>.iwx5(T^a.«  'JTfos  rx  irf-ay-rioc,  will  have  man  to  have  power  over 
his  own  feif  and  be  governed  by  his  own  will,  in  what  he  dathy 
7tfec?ned  good  to  our  Savior,  its i%7  fj.9.>Xov  xaX  «jc  avayxris-  trr,- 
prYif/^ivns  oiTrxWoimahoLt  /xsv  ruv  airf/^faiv  av^iy^S'J^xi  Se  ptSXXov  ra. 
diMiivco,  that  man  JJiould  be  xotthdrawn  from  what  is  bad,  and 
drawn  to  zvhat  is  better,  rather  by  perfuafion  than  by  a  necefjiiy 
laid  upon  him  :  for  if  having  invincible  power  he  had  com- 
manded  M,ll  men  to  believe,  irKripo^oplxs  >^>c£Tt  xxp'Troi  ro  TrinrcVciv 
riVy  dvxyxxiujv  ol  /xxXkov  ytxi  dpvxTcov  e'niTxyfj.xrajv.  Faith  would 
not  have  been  the  fruit  of  a  full  perfuafion  ;  but  rather  of  ne- 

(a)  Lib.  5.  chap.  i.  page  393.  Ed.  Ox.  Col.  2. (h )  Apol.  2.  page 

58.  Vid.pige  80,  Si. /"c^  Lib.  6.  contra  Jul.  page  215.  B.C. 


Effetlual  and  Special  Grace.  203 

ceff'ary  and  unavoidable  comtnands.  And  again,  man,  faith  he, 
^<tj  «yTox£>.suTTojf  lit  afjL^u  <fifiTan  fOTrauif  is  carried  both  to 
good  and  evil  by  free  motions  ;  for  dpf'^ru  nn  xal  BsoTrpzus^izTa) 
Swdixei  K<x\  Ivs/jye/p;  y^pc!/(J,evof  (xtTEX-oixidB  rhv  Ixafw  vwv  £ii  ayuOnpyi- 
«is,  if  Qod  by  ufag  a  divine  energy  and  virtue  (i.  e.  an  un- 
fruftrable  operation)  ^i^«/^YMr;2  the  mind  of  every  man  to  good 
works,  his  goodnefs  would  not  be  thejruit  of  counfel  or  praift- 
tuorthy,  dycey'^Tts ^£  ;.caX?.ov,  l^t  rather  oj  necefjity.  And  ij  God 
had  dealt  thus  with  man  at  the  beginning,  and  afterwards  (i.  e. 
after  the  fallj  fubjeded  hzm,  TnpiTpoTrais  dvciyxoivxn  xal  oTov  nm 
'n'kionlicf.i  ufvxfoiff  to  neceffary  turns  (to  vice  of  virtue)  and 
unavoidable  concupifcence  or  lufiings,  how  can  he  be  freed  from 
blame  ? 


C  H  A  P  T  E  H    IIL 


Anfwering  the  Arguments  produced  to  prove,  ifl,  that 
Man  is  purely  paffive  in  the  Work  of  Converjion,  and 
that  it  is  done  by  an  irrefijlible  or  unfruflrablc  AB  of 
God, 

X  HESE  arguments,  for  method  fake,    maybe  reduced   to 
four  heads. 

\({.  Arguments  tak-  f 

»n  from  the   nature  of  |  t>  .  „  ^„r        n-         r.,    . 

the  work  itfelt ;   as  '^J  JX  ^  refuireaipn,  Eph,  i.  iq,  20. 

g.  it  being  rcprefented^  A  creation,  2  Cor.   v.  17.    Gal.  vi.  10.   hpb. 

by  fuch  acts  in  which  1  »  "•  '°;  .  .,     ~  .     ... 


ly  fuch  aCls  in  which  |     »""  '\ •  »,     ~  .     .-. 
4  are  confelFedly  paf-  I    ^  "^"^  ^"^*'''  ^"^^  "'•  5- 
ve.  L 


we 

five 


■i-dly.  Arguments  tak- . 
^"  *J"}>i»  the  (»ate  and  1  As,  <v.  g.  that  he  is  dead,  and  fo  unable  to. 
difabihty  of  the  pcrfon  )    move  towards  a  new  life,  Eph.  ii.  i.  Col.  ii.13. 
to  be  converted.  ( 

(d,J  Lib.  8.  page  384.  D,  C. 


»04 


From  his  difability,^ 


Effe6lml  and  Special  Grace* 

f  I.  To  difcern  the  things  of  Qod)  i  Cor.   'n.. 

2.  To  think  any  thing,  as  of  himfelf^  2  Cor. 
iii.  5.  '  -      '      ■    ■. 

3.  To  do  any  thing  till  he  be  firijt ,  in  Chrift, 
John  xv:  5.  .  ^      . 

4.  To  come  to  Chrift  till  he  bd  drawb  by 
God,  John  vi.  44.'  -•  ' 

5.  To  bring  forth  good  truit, ,  being  an  evil 
tree,  Mattb.^  vii.  18. 

6.  To  be'fubject  to  the  law  of  God,  ifo/w.» 

viii;  »7.  '  '       •  ■  -»    ■        ■■  ■■  1  ■    '  A.-  *'' 


-^dly.  $nc\\.  a^  refpecl 
God   himfelf,   he    \) 
ing  reprelented  eitlier 
jy?,  as 


•61  ' 


viii.  7. 

Giving  faith,  Eph.  ii.  8. 

Giving  repentance  to  life,  ASls  xi.  iS. 

Opening  the  heart,  A^s  xvi.  i4- 

1.  To  circnmcife  the  heart,  Deut.  xxx.  6. 

2.  To   give  a  new  heart  and  fpirit,  Ez'ck.  xi. 
19.  xxxvi.  26. 

3.  To  write  his  law  in  our  hearts,  Jer.  xxxi. 

33. 
4»   io  give  us  one  lieart,  and   one   way,  that 
we  may  fear  him  forever,  Jer.  xxxii.  39. 

1.  Who  vvo'rketh  in  us  both  to  wi:l  and  to  do, 
Philip,  ii    13.  Hcb.  xiii-  ^l. 

2.  Who  turns  us  to  himfelf,  Jer.  xxxi.  iS. 

1.  That  one   man  makes   himfelf  to  differ 
from  another,  which  is   contrary   to  i  Cor', 

i  iv.  7.  •■;      ■  I     :  ■ 

2.  T  hat  man  v<''ould  have  caufe   of  boafting  ; 
which  is  denied,    1  Cor.   i.  29  31.    Eph     li, 

9     ' 
3    That  'he  whole   giory  of  our  converfion 
.  would  not  be  due  to  God. 
4'.  Becaufe,  if  grace  ,be  reiiftible  by  the  wiH 
'  ,  of  inan,  it  mvAi  be   uncertain  whether  any 
man  will  be  converted  by  it,  or  not. 

Sectiom  I. — Now  before  I  come  to  a  particular- anfwer 
to  thcfc  arguments,  I  think,  it  proper  to  premile  three  things. 

1/?.  That  it  feenis  unreafonable  to  apply  all  thofe  fa}in^5 
of  the  ,./cnb(ure  which  concern  Ht;atkcH  nations  lying  itndbr 
the  i7ioll  grofs  ulolatry',  and  under  great  darknefs  and  confu- 
sion, into  which  the  corrupt  cuftoms  of  the  Heathens,  and  the 
lubtility  ot  Satan  had  .reduced  them  to  prove  what  is  the  nat- 
ural eftate  of  all  men,'  even  of  thofe  who  have  the  knowledge 
of  the  tnie  Goc!,  and  tlie  light  of  the  gofpel  :  For  to  place 
flietn  under  the  fame  difahiiity  with  perlbns  funk  into  the 
dregs  of  Ikathernfm,  feems  a  very  great  ahfiirdity  ;  it  being 
in  effecl  to  fay,  that  men  acq>-jinted  with  all  the  inducements, 
arguments  and  motives  which  chrijhanxty  affords  to  produce 
faith,  repentance  and '  coriverfion  in  them,  have  no  more  ad- 
vantages towards  repentance  and  converfion  than  the  word  ot 
lUatktns,  who  to  be  fure  cannot  do  iefs  than  nothing  towards 
their  converfion,  and  would   as  ccrtainlv    be  convened  by  an 


Or,  idh,  as  prqmiAng,  \ 


Or  2'{ly,  as  doing 
this  work  in  lis,  it  be- 
ing God,  I 

Or,  Atbly,  fuch  as 
prove  the  nbfur  lityof 
tile  contrary  alffrfion, 
that  man  cooperates 
wiih  Go;!  in  this  work, -^ 
and  is  not  converted 
without  the  free  cpn- 
fent"'  of  his  ov.n  wijl  j' 
forif  fo  it. follows-,.  '  -. 


EfftHual  and  Special  Grace.  505 

jrrefiAible  aft  of  God,  and  by  unfruftrable  grace,  as  they.'who 
have  attained  to  the  exa6left  knowledge  ot  God,  and  of  th« 
do6lrine  of  chrijiianity  ;  and  yet  it  is  certain  that  fome  of 
thofe  argument;;  depend  upon  fuch  paffages  as  only  reprefehi 
the  ftate  of  J^fathens  lyipg  in  darknels  and  grofs  idolaixy^  an4 
led  by  Satan  captive  to  his  zvill.  W  /;  t'  ■  of 

idly.  It  feemeth  alfo  certain  that  thofe  promifes  and  /cn^j 
tures.  which  refpecl  whole  nations,  churches  and  chnjiians\ 
without  diftinfUori,  or  refpeft  to  perfons^  can  afford  no  juft 
arguments  to  prove,  fuch  operations  (hall,  he  ivruught  uport 
them  which  are  peculiar,  to  the  ele£l  ;  the  reafon  is,  becauf* 
all  the  members  of  any  church,  nation,  or  public  lociety,  are 
not  of  the  number  of  the  elefl,  but  fome  tew  ot  them  only, 
and  therefore  the  promifes  made  to  the  whole  body  ot  tticm 
mufl  either  be  condilianal,.  and  fo  require  foniething  to  be 
done, by  them  in  order  to  the  enjoyment  ot  the  bleflingsprom* 
ifed,  and  then  they  cannot  be  purely  paffive,  or.it  theybe  ab* 
foluie,  they  canr>ot,  be  promifes  peciiliarto  the  eleft;  as  being 
made  to  many  which  are  not  of  that  number  ;  and  yet  that 
this  is  the  nature  of  many  of  the  promifes  produced  in  thi^ 
aflair,  will  be  evident,     And,        :  ;,  ,   .  •  "'    '''-.'f- 

3^//)'.  It  feems  very  impertinent  tqi  produce  thofe  places  of 
fcnpturc  which  evidently  fpeak  ot  men  who  have  already  be- 
iieved  and  repented,  and  upon  whom  the. work  ot  regenerarion 
hath  been  wrought  already,  to  prove  that  men  are  purely  paf- 
five in  the  work  of  faith,  repentance  and  regeneration  ;  the 
reafon  is,  becaufe  fuch  places  cannot  concern  the  work  of 
faith,  repentance  and  regeneration  1  yet  to  be  wrought  upon 
them.  If  it  be  faid  the  argument  is  good,  a  fortiori,  viz.  if 
after  all  thefe  works  have  been  d^owc  upon  them,  men  are 
ilill  purely  palTive  in  all  the  good  they,  do,  inuch  more- mult 
they  be  fo  before  thefe  works  are  \yrought  within  them  :  I 
anfwer  that  the  argument,  \yeje.  the 'caie  truly  fo, "would  be 
very  good  ;  but  the  luppofition  that  men  are  llilj. as  unable 
after  luch  grace  received,  as  belore,  to  do  any  good,  is  intol- 
erably abfurd,  fince  were  it  fo,  men  would  not  be  one  whit 
(he  better  for  their  converfion,  and  the  new  nature  wrought 
within  them,  their  faith  could  not  be  truitlul  in  good  works, 
their  mind  could  be  .no  more  enabled  to  approve  the  things 
which  are  ot  God,  nor  their  w-ills  to  choofe  them,  nor  their 
affetlions  to  dcfire  them,  nor  their  executive  faculties  to  per- 
form them  ;  feeing  then  fuch  places  cannot  be  underflood  of 
God's  working  in  them  without  any  cooperation  ot  their 
own  ;  it  is  evident  they  cannot  pertinently  be  alledged  to 
prove  fuch  operation  upon  other  men.  To  co:nc  now  10  u 
particular  confjdefation  oi  thefe  arguments. 


?06  EffeHual  and  Special  Graces 

Section  II. — Obje&ion  i.  When  the  apoJiU  prays  that 
his  Ephe/ians  may  know  (a)  what  is  the  exceeding  greatnejs 
of  his  power  towards  us  who  believe,  according  to  the  working 
oj  his  mighty  power,  which  he  hath  already  zorought  in  Chriji^ 
when  heraijea  hirn  from  the  dead:  It  muft  be  abfurd  hence 
to  infer,  that  the  power  oi  God  working  faith  in  believers,  is 
equal  to  that  which  effe61ecl  the  refurrefction  of  our  Lord,  and 
tiiat  we  muft  be  therefore  purely  paflive  in  the  whole  work 
of  our  converfion  ;  for  as  this  power  is  not  confiftent  with 
the  perfuafions  and  exhortations  ufed  m  Jcripture  to  move 
iinners  to  repent  and  turn  thenifelves  from  their  iniquity,  or 
with  a  rational  choice,  nor  could  it  properly  be  faid  that  they 
turned,  but  only  that  they  were  turned  to  the  Lord  ;  fo  is  not 
the  expofition  agreeable  to  the  words  ;  for  the  apojlle  fpeaks 
not  ot  the  power  exercifed  o«  us  to  render  us  believers, 
but  of  the  power  which  (hall  be  exercifed  on  us  who  be- 
lieve already  :  Not  of  the  power  to  be  exercifed  on  our 
(puis  to  raife  them  from  a  death  in  fin,  to  a  life  of  righteouf- 
r.efs,  but  oi  the  power  to  be  exercifed  on  our  dead  bodies  to 
give  them  a  glorious, refurre6iion  to  eternal  life,  as  he  had  done 
^Ifeady  in  the  body  of  our  head  Ckrijt  Jefus. 

Obje£I.ion  2. — Qdiy.  When  it  is  faid  that  this  work  is  com- 
pared to  ^^reatiot^,  in  which  it  is  certain  that  which  is  creat- 
ed murt  be  purely  paflive,  as  when  by  it  we  are  faid  to  become, 
r,  y.Quvr,  xtiVk,  a  new  Creation,  or  new  creatures,  2  Cor.  v.  17. 
Gal-  vi.  J.5.  we  being  God's  workmanjhip  created  in  Chrijl  Je^ 
Jus.io  good  works.  £ph.  ii.  10. 

AnJ'cuer  1.  That  this  metaphor  affords  no  certain  proof  that 
whcrefoever  it  is  ufed,  the  perfon  ^t  refpeiteth  muft  be  purely 
paifive,  and  have  done  nothing  towards  the  a6i  ftyled  crea-i 
tion  i  is  evident  from  many  inftances  to  the  contrary.  Thus 
God  is  faid  to  have  created  Jacob,  and  Jormed  Ifrael,  when 
he  conftituted  them  to  be  his  church  and  people,  Ifa.  xliii,  1. 
whence  the  Septuagmt  laith,  (W.vylTfl»)T»  rr/f  yiriaecuf  ravrvs,  fbj 
remember  this  creation  ;  and  yet  they  were  not  purely  paffivCj 
but  entered  into  covenant  to  h(ive  him  Jor  their  God'.  Whcti 
God  makes  ufe  of  wicked  men,  or  men  of  war,  to  puniih  oth- 
ers, he  faith,  (c)  I  create  the  zoafler  to  dejlroy  ;  and  yet  it  is 
certain  that  he  is  not  purely  paflive  in  that  work  ;  and  this  is 
in  the  caie  bcifore  us  certain  from  the  nature  of  faith  ;  for 
faith  is  man's  aft,  not  God's  ;  it  is  an  aflent,  and  fo  an  a6^ion 
of  the  mind.  Godly  forrow,  though  it  arifeth  from  the  mo- 
tives which  God  and  his  good  Ipirit,  and  which  his  minifters 
fuggeft,  yet  is  it  the  forrow  of  the  convinced  finner,   and  it, 

(aJEy'h.i.  19,30. fbJ  Vfy\.  Ixxiv.  iS. ^f^;  Ifa.  liv.  16. 


Effetlual  and  Special  Grace,  aoy 

faith  the  apoflle,  works  repentance  unto  life ^  which  fure  it 
could  not  do,  if  we  were  purely  paffive  in  that  work.  As  for 
the  work  ot  converfion,  God's  frequent  calls  upon  the  wick- 
ed to  turn  themfelves  from  all  their  tranfgreffions^  God's 
commiffion  to  his  apofles,  to  declare  unto  the  (dj  Gentiles 
that  they  fhould  repent^  and  turn  to  the  Lord,  are  certain  in- 
dications that  they  are  not  wholly  pa(hve  in  that  w6rk. 

Anfoer  2. — ^.dly.  But  God  is  in  fcripture  faid  to  create 
that  which  he  brings  into  a  new  and  better  ftate  ;  thus  David 
prays,  (e)  create  in  me  a  clean  heart,  O  God,  and  renew  in 
tne  a  right  fpirit.  Thus  he  is  faid  to  create  new  heavens  and 
nezo  earth,  by  making  fuch  a  change  and  alteration  for  the 
better  in  the  face  and  date  ot  things,  that  the  frime  of  them 
feems  not  to  be  the  fame  as  it  was  before,  Ifa.  )xv.  17.  And 
when  he  faith,  Ver.  19.  I  create  Jerufalem  a  rejoicing,  and 
her  people  a  joy  ;  the  note  of  Gataker  is  this,  that  refiitution 
ai\d  renovation  for  the  hdter,  is  deemed  as  a  creation.  Seeing 
then  the  change  wrought  in  us  by  that  faith  which  purifies  the 
heart,  and  makes  us  fruitful  in  gox)d  works,  by  a  repentance 
from  dead  works  to  the  fervice  of  the  living  God,  and  by  a 
converfion  fro!T>  a  life  of  fin  to  a  life  of  righteoufnefs,  is  fuch 
a  renovation  as  changes  the  whole  man  and  all  his  faculties 
lor  the  better  :  Seeing  this  renovation  is  begun,  as  creation  is, 
by  the  power  ot  God  working  upon  the  heart  of  man,  we  be- 
ing made  a  willing  people  in  the  day  of  his  power,  here  is  foun- 
dation fufficient  for  the  metaphor  of  a  new  creature  ufed  in 
thefe  texts.  To  this  fenfe  tht  fcripture  plainly  leads  us  when 
it  faith,  if  any  man  be  in  Chrijl  he  is  a  new  creature  :  becaufc 
old  things  are  pafl  away,  and  all  things  are  become  new  in  us  ; 
and  faith  in  one  place,  (Jjwe  put  on  the  new  man  which  is 
created  after  God  in  righteoufnefs  and  holinefs  of  truth  ;  and 
in  another,  which  is  renewed  after  tht  i?nage  oj  him  that  creat- 
ed him  ;  and  all  the  greeh  fathers  confirm  this  expofition,  by 
faying  that  this  new  creation  only  importeth  /xsTaCoXr,v  elf  to 
xp&XrToif,  a  change  for  the  better,  as  you  may  fee  in  fgj  Sui- 
ceru f . 

ObjeSion  3.  Regeneration  is  ftyled  a  new  birth  ;  as  there- 
fore we  are  pafTive  in  our  generation,  fo  muft  we  be  alfo  in 
cur  regeneration.  * 

Anjwer.  The  falfchood  of  this  argument  is  evident  from 
this  confideration;  that  this  new  birth  is  afcribed  to  the  word 
of  God,  which  only  works  upon  us  by  moral  fuafion  ;  as 
wh^n  thcjcripture  faith,  (h  J  faith  comes  by  hearing,  and  hear- 
ing by  the  word  oj  God ;  fij  that  we  are  begotten  by  the  word 

'  (d)A.€is\\y\.  20, fc)  ?{.  V.  10. /'/;Eph.  iv.  24.  —  fgj  To, 

»p.  I77>  178,  179- /'f^J  R-om.  x.  17, ■ fiJ  i  Pet.  i.  23. 


SSo8  iEffcElual  and  Special  Grace. 

cf  iheliving.CQd ;  yea,  that  God  himfelf  hath  (k)  begotti^n  us 
by  the  word  of  truth.  idly.  It  alio  is  afcribed  to  the  minif- 
ters  ol  God,  as  when  St.  Paz^/ tells  the  Corinthiuiu  he  had 
(I)  begotten  them  by  the.  gojpel.  If  then  this  new  birth,  wlien 
it  is  afcribed  to  God's  word  or  miniflers,  cannot  import  that 
they  produce  it  by  an  irrefiftible  aftion,  in  which  weare  pure- 
ly paflive,  it  will  not  toUow  that  God  or  his  goodfpirit,  doth 
fo  convert  men,  becaufe  they  are  faid  to  be  born  ot  God,  or 
of  the  fpirit. 

Q.dly.  This  rcgenefatioii  being  the  phrafe  tifed  by  the  Jews 
concerning  \.\\tit  projdytes,  they  being  faid  to  be  then  recens 
nati,  netu  born  babei^  and  barn  in  holtny},  iiapa.  raTs  ^xpQupon 
^iV'.ofro'^ois  TO  TiaTfiyJhaai  r\  x«£  (pcori-yai  oi.MccyivWi(ya.i  7.iycTxt,  Stro??h 
I.  5.  p.  552.  Our  Lord  tranflates  the  metaphor  irom  them  to 
Ins  di/ciplcs  renewed  alter  the  image  of  God  in  true  holinefs, 
and  lantrificd  throughout  in  all  their  xvhole  man.  Now  here 
is  fuch  an  intrinflc  change  in  the  whole  [pint,  foul  and  body, 
and  the  whole  tenor  of  this  man's  life  for  the  better,  that  he 
may  well  be  faid  to  be  born  again,  who  is  thus  changed  into 
another  man;  for  if  when  the  fpirit  of  prophefy  came  upon 
Saiil  he  was  fmj  turned  into  another  man  ;  -*nuch  more  may 
he  be  faid  to  be  fo  who  has  the  fpirit  of  fan6lification  dwelling 
in  him.  And  ieeing  it  is  by  the  operation  of  the  holy  fpirit 
that  this  change  is  wrought  within  us,  it  fitly  is  exprefled  by 
being  born  of  the  fpirit.  Seeing,  iaftly,  we  are  thus  born  not 
of  corruptible  fced^  but  of  incorruptible,  i.  e:  the  word  of  <l>e 
living  God,  who  oj  his  own  will  hath  begottm  iis  again  by  the 
word  of  truth,  therefore  we  are  as  fitly  faid  to  be  born   of  God. 

SncTioN  III. — ObjeElion  4.  The  unrogenerate  man  is  re^ 
prefented  as  dead  in  trejpajfes  and  fin S  ;  and  he  that  is  dead, 
we  know,  hath  no  motion  in  him,  and  fo  cannot  move  to- 
vvards  a  new  life.     Eph.  ii.  1.  Cololf.  ii.  13. 

Anfiber  ifi.  That  the  metaphor  of  being  dead  in  trefpaffts 
dnd  fns  cannot  warrant  our  faying  any  thing  ot  unregenerate 
perfons  which  may  properly  be  alfirmed  of  the  dead,  is  evi- 
dent from  fcripture  and  experience  ;  for  a  dead  body  is  void 
of  all  feiife,  whereas  the  unregenerate  man  is  often  under 
ftrong  convitlions.and  a  deep  {':^w{t  of  his  prefent  mifcry.  A 
dead  man  cannot  awake  himfelt  out  of  the  flecp  of  deaths  bltt 
God  faith  to  the  fpiiitually  dead  man,  Awake  thou  thatflt^p- 
eft,  arfe  front  tliC'  dead,  and  Chrifl  fhall give  thee  Ife,  Eph.  v. 
14,  A  dead  man  cannot  hear,  but  to  the  fpiritnally  dead  God 
faith,  hear,  and  yoiir  fouls  fiall  live,  Ifa.  Iv,  3.  ■  And  lallly, 
it  would  be  abfurd  toexliort  a  At.M\  body  to  turn  about  and 
live  ;   whereas  God  thinks  it  not    incongrwous  to  fay   to  per- 

ri.'' Jam.  j.  •%. (I)  I  Cor.  iv    15. — —('n]\  Sam.  x.  4, 


JSjeSiual  and  Specidl  Gtdci,  209 

tons  fpiritually  dead,  tufnyourfdvts,  and  ye  Jhall  live,  Ezek. 
kviii.  3«.  xxxiii.  ii.  Moreover  good  chrijiians  are  faid  to  be 
^eai  to  Jin^  Rom.  vi.  a.  vi.  7,  ji.  Dkad  to  the  iato^ 
Gal.  ii.  19.  Dead  and  crucijied  to  the  worlds  Gal.  vi. 
14.  Now  if  hence  we  cannot  truly  argue  that  they  tannot 
un  at  all  ;  that  they  can  do  nothing  relating  to  the  world,  or 
could  do  nothing  relating  to  the  law,  as  St.  Paul  in  confipii- 
ance  with  the  Jews  ftill  did  ;  neither  can  wfe  argue  from  the 
Inetapkor  of  being  dead  in  trefpa/fes  and  fin's,  that  after  God's 
call  to  hear  and  livi?,  his  ejicitation  by  all  the  motives  and  in- 
citements ot  his  word  and  fpirit,  we  can  do  nothing  in  obedi- 
ence to  thefe  calls,  and  in  compliance  with  thefe  motions  of 
his  wprd  and  fpirit* 

Anfwer  2. — ^dly.  This  argument  offends  againft  th6  firft 
general  rule  laid  down  before  ;  for  both  the  places  cited  con- 
cern only  the  Gentih  world,  held  under  the  government  of  SA' 
tan  and  livinff  according  to  the  evil  fpirit,  who  worketh  in  tfi< 
children  of  difobedience,  Eph.  ii.  2.  and  the  fame  perfons  arfe 
faid  to  be  dead  in  fins,  and  in  the  uncircumcifion  of  the  fiejh^ 
which  put  them  out  of  a  covenartt  relation  to  God  ;  and  fo 
their  quickening  ttiuft  confift  in  their  converfion  from  thdt 
darknefs  in  which  the  heathens  lay,  into  the  light  of  the  gofpel 
ind  from  the  fet-vice  of  Satan  to  the  fervice  of  the  true  God. 
But  this  was  not  the  (late  of  the  Gentile  made  a  profelyte  of 
juftice^  or  of  the  Jew,  and  much  lefs  of  the  baptifed  thrifiiidt'n  j^ 
and  fo  We  cannot  argue  from  thofe  words  which  do  fo  certainljr 
fejate  unto  the  w6t-ft  of  heathens,  that  this  mufl  be  the  natufjll 
eJlate  of  all  men,  or  that  the  fame  power  is  rfequifite  to  Ci>fl- 
vert  the  unregenerate  ckrijiian,  and  the  worftof  heathens, 

Obje^ion  5.  It  is  flill  more  impertinent  to  argue  this  Fl-orti 
the  words  of  the  apojile,  (i)  the  natural  man  receiveth  ndt  the 
ihings  of  the  fpirit  of  God,  for  they  are  fooliftmefs  tb  hifk; 
neither  tdn  he  knozt)  thtin.  becaufe  they  artjpiritH<Uiy  difcemtd. 

For,  iji.  The  natural  man  here  is  not  barely  the  unregenfe- 
rate  man,  but  the  wife  man  and  difputer  of  the  world,  who 
vill  admit  of  nothing  but  what  he  can  fee  proved  by  reafofl, 
and  fo  receives  not  things  revealed  by  the  fpirit,  becaufe  he 
doth  not  fee  them  proved  by  philofophieal  deduftions  fVoth 
reafon ;  but  deems  them  foolilhnefs  for  want  of  that  which 
only  is,  in  his  efteem,  true  wifdom ;  as  hath  been  fully  prov* 
ed  in  the  note  upbn  that  place. 

zdly.  When  the  apwle  faith  that  this  man  cannot  kno^ 
the  revelations  of  the  fpirit,  he  fpeaks  not  of  the  inability  of 
an  heathen  to  underfland  the  meaning  of  any  revelation  dif- 
covered  to  him  j  for  how  then  is  h  difcovered  to  biid  ?  Nor 

(i)  I  Cor.  ij,  i4« 
D  D 


lyi©  EffcBual  and  Special  Grack 

dothihe  fay  that  when  they  are  declared  to  him,  he  wantetTfi 
■further  means  to  attain  to  the  true  fenfe  of  them ;  but  only 
.that  hetannot  know  them'  by  that  human  wifdom  by  which 
alone  he  will  be  guided  ;  for  being  myfteries,  and  fecret  coun- 
sels of  God's  will,  they  are  not  knowable  by  human  reafon, 
"till  God  is  pleafed  to  reveal  them  ;  whence  the  apojlle  demon- 
strates the  necelTity  of  a  fupernatural  revelation,  that  the  hid- 
tlen  wifdom  of  God  may  be  made  known  unto  the  world. 

Objedion  6.  The  argument  from  thofe  words  of  the  apof- 
ile,  we  an  not  fiifficient  of  ourfelves  to  think  any  thing  as  oj 
ourjtlves,  is  as  impertinent  to  this  purpofe  as  the  former.  For, 
\..  tjl.  If  it  proves  any  thing  it  proves  too  much,  viz.  that  we 
are  not  fufficient  of  ourfelves,  Xoyi^sTQai  tj,  to  think  any  thing 
§kl  all,  whether  it  be  good  or  bad.     And,  ^   • 

.,  zdly  The  words  relate  to  the  apojlks,  and  to  them  alone, 
and  are  a  declaration  of  their  own  infufficiency  to  carry  on 
ahe  great  work  of  the  converfion  of  the  world  to  the  chn/tian 
faith  by  their  own  flrcngth  and  wifdom,  and  that  their  fuffi- 
ciency  for  it  derived  entirely  from  that  God  who  had  made 
them  able  minijiers  of  the  Nezu  Teflament,  by  the  alTi fiance  ot* 
;;his  holy  fpirit ;  for  having  proved,  in  his  firfl  epijile,  that 
there  was  a  necefTity  of  a  divine  revelation  to  enable  them  to 
make  known  the  truths  contained  in  the  gofpel  to  the  world, 
jbecaufe  human  reafon,  without  this  revelation,  was  not  fuflfi^. 
cient  to  difcern  them,  he  here  difclaims  that  fufficiency  of 
themfelves  without  divine  affiflance  ;  that  is,  without  thofe  illu. 
minations  and  powerful  operations  of  the  Holy  Ghofl,  which 
made  them  able  miniflers  of  the  New  Teftament,  afTifting 
them  to  preach  the  word  zuith  demonjlration  of  the  J'pirit ,  and 
with  pozuer. 

Ol)jedion  7.  Chrifl  faith,  without  me  you  can  do  nothing, 
John  XV.  5.  whence  it  is  inferred,  that  no  man  can  do  any 
.thing  that  is  good,  till  he  be  firft  in  Chrifl,  i.  e.  till  he  beett- 
.4ued  with  juftifying  faith. 

Anfwer  1.     This  argument  offends  againft  the  third  general 
^rule  ;  for  thefe  words  of  Chrifl  are  fpoken  exprefsly  to  thofe 
.who  were  abiding  in  Chrifl,  and   truly  believed  already  ;  ?.  >. 
to  his  twelve   apojlles,  to  ihew   the  neceflity  of  their  continu- 
ance in  that    flate,  that  they   might  fuccefsfully    perform  the 
.work  he  had  defigned,  and  chofen  them  to  do,  viz.  to  go  forth, 
into  tlie  world,  and  bring  forth  7nuch  fruit,  by  converting  ma- 
ny to  the  faith,   Ver.  i6.  and   fo  it  fignifies    that  without  the 
.g^fts,  arid  powerful  affiflance  of  that  holy  fpirit,  who  belonged 
only  to  them  who  abode  in  Chrifl,  they   could  do  nothing  to 
convert  the  world ;  their  fufficiency  for  that   work  deriving 
itfell  entirely  from  that  God  who  gives  iht  holy  /pir it  to  theat 
for  that  end.  8  Cor.  iii.  5. 


EffeBual  and  Special  Grace.  211 

•t^Anfwer  2. — ^dly.  Gataker  hath  well  noted,  that  y^cofa  Bfx5, 
xvithout  jne,  is  the  fame  as  yju)pi'j(ii\rs.s  dtt  l/xJi,  being  feparated 
from  me,  you  can  do  nothing ;  and  this  being  given  as  a  rea-' 
fon  engaging  thofe  he  fpake  to,  to  abide  ftill  in  him,  if  you 
extend  it  to  all  true  chrijlians,  (as  it  proves  that  they  may  nefii 
abide  always  fuch,  fo)  it  only  fignifies  that  without  abiding  int 
the  faith,  they  cannot  be  fruitful,  in  the  faith  ;  and  without 
their  continuing  united  to  Chriji  by  the  fpirit,  they  cannot 
bring  forth  the  fruits  of  the  fpirit;  but  they  do  not  prove  that 
a  man  cannot  hearken  or  attend  to  what  he  hears  in  order  to  the 
obtaining  of  that  faith  which  comes  by  hearing  ;  that  he  can- 
not afk,  feek  and  knock  for  the  good  fpirit,  tli3t  he  may  be 
born  ot  the  fpirit  ;  or  that  he  cannot  think  of  his  ways,  that 
he  may  turn  his  feet  unto  God's  teftimonies  ? 

Objeclion  8.  No  man  can  come  to  Chnjl,  except  the  Fa^ 
ther  draw  him,  John  vi.  44.     Now  he  that  is  drawn  is  paflive. 

Anfwer.  To  this  I  anfwer,  {\ft.)  that  to  be  dratvn  of  God, 
cannot  import  our  being  moved  by  anv  inward  and  irrefiftible 
imprefTions  to  believe  in  ChriJI ;  for  then  no  man  could  come 
to  Clirijl  without  this  irrefiftible  imprefhon,  and  then  no  oth- 
er perion  could  be  blameworthy  for  not  believing  on  him,  be- 
caufe  they  could  not  do  it  without  that  power! ul  attrafcfion 
%r'hich  God  was  not  pleafed  to  afford  them;  nor  could  it  be 
praifeworthy  to  believe  in  him,  becaufe  they  only  did  fo  when 
they  could  not  choofe  but  do  it,  as  being  moved  in  fo  doing 
by  a  force  they  were  not  able  to  refill ;  and  therefore  to  be 
drawn  of  God  can  only  fignify, 

\Ji,  To  be  perfuaded  and  prevailed  upon  to  come  to  Chriji; 
by  the  confideration  of  the  mighty  works  which  God  had  done 
to  juflify  that  ChriJI  was  the  true  Mejfiah,  or  that  prophet 
which  he  had  fent  uito  the  world.  To  thefe  Chrjl  Hill  ap- 
peals as  divine  teftimonies  concerning  him,  by  faying,  (y)  the. 
zi'orks  that  my  Father  hath  given  me  to  do,  bear  zcitnej's  of  me-; 
and  hence  he  reprefents  the  unbelieving  Jews  as  inexcufable, 
that  he  had  done  (z)  ikoje  works  among  them  which  never  man 
did.     See  the  note  there. 

Or,  ^dly.  It  is  to  be  moved  by  the  great  promife  of  eternal 
life,  confirmed  by  thefe  miracles,  to  do  it;  for  where  there  is 
a  firm  belief  and  lively  fcnfc  of  that  ineft:imable  blefiing,it 
itrongly  mull  engage  us  to  ufe  the  means  by  which  we  may 
obtain  it,  and  fo  to  come  to  Chrijl,  when  from  him  only  this 
blefiing  is  to  be  expefled  ;  and  this  is  a  familiar  fenfe  of  the 
word  draw,  both  in  i\\Q  Jcnplure  and  in  oilier  writings.  Thus 
God  is  faid  to  draw  them  to  himfclf  by  the  cords  oj love,  H'^» 
fca  xi.  4.  wlio  yet  were  bent  to  bacljiiding  Jfoni  him,  Vcr.  7. 

CyJ  John  X.  25. fz]  Chav-  xv.  22,  24. 


ti%  jyr^%a/  and  Spcial  Graci. 

^nd  men  aro  f*id  to  be  faj  drawn  ajide  by  their  omit  lujls  :  for 
isTaJiitJiia  auemquc  voluptas,  ev^ry  man's  pleafure  draws  him 
to  a  compliance  with  it ;  fee  the  note  there.  And  that  we  are 
only  fai4  to  be  drawn  thusi  by  th?  EcUker  to  Chrift,  viz^  by  his 
^piracies  and  divine  inftru£lions,  is  evident  from  the  wojda 
following  ,  as  a  proof  of  this,  it  is  written  they  Jiiall  all  it 
^ugkt  oj  God,  he  therejare  that  hath  heared  [\\itit  things  from) 
ilie  Father  (there  is  God's  teaching)  and  learned  i.  e.  perceived 
that  IS  even  he  that  fpeaks  and  does  thefe  mighty  things  by  me 
(there  is  man's  duty  and  his  aftion)  he.  cometh  to  me.  With- 
out this  drawing  none  can  come  to  Chrift  ;  for  God  alone  can 
give  this  promile  of  eternal  life  to  encourage  us  to  do  fo,  and 
50  power  but  that  of  God  could  work,  thole  miracles  which 
confirmed  this  promife,  and  the  commiilion  of  our  Lord. 

The  ^th  and  xoth  objeftions  are  in  effeft  the  fame,  and  fa 
\yiU  admit  of  the  fame  anfwer,  viz.  that  whilft  a  man  is  an 
evil  tree,  be  can  do  nothing  that  is  good,  Matth.  vii,  i8.  and 
that  the  carnal  mind  is.  notjabjed  to  the  law  oj  God,  nor  indeed 
^n  be  fo  ;  whence  the  iniereace  is  this,  that  this  evil  tree 
xnufl  be  firft  made  good,  this  carnal  mind  muft  be  firft  made 
fpiritual,  before  he  can  do  any  thing  towards  his  converfion. 

A,njwer.  1.  Now  i^xfi.)  the  abfurdity  oi  thefe  objeftions  is 
vifible  in  this,  that  this  expofition  of  them  renders  all  God's 
ijxhortations  to  ihe  wicked  10  turn  from  the  evil  of  their  ways, 
alibis  pronufes  of  pardon  and  falvation  if  they  turn  from 
them,  all  his  threats  of  death  and  deftruftion  if  they  do  not 
turn  from  them,  all  his  complaints  againft  them  that  they 
would  not  be  converted,  they  would  not  come  to  him, 
vain  and  abfurd;  as  being  exhoitations  and  commands  to 
do  what  he  knew  they  could  not,  and  he  only  could  do 
without  them  ;  promifes  of  pardon  and  falvation,  if  he  him- 
felf  would  do  what  they  could  not,  and  threats  of  damnation 
if  he  himfelf  did  it  not,  and  in  effeft  complaints  againft 
l?im ;  for  he  that  complains  againft  me  for  not  doing  what 
he  himfelf  alone  can  make  me  do,  lays  the  whole  guilt  of  no^ 
doing  it  upon  hi  in  felt. 

Anfwer  z.  It  is  faid  in  the  fame  place,  that  a  good  tree 
tannot  bring  forth  evil  fruit :  and  elfewhere,  that  he  that  is 
born  oj  God  cannot  fn.  Now  if  we  cannot  truly  hence  infer 
that  a  good  man,  or  a  fpiritual  perfon,  can  never  do  an  evil  or 
3  Cnful  a6iion,  neither  can.  we  from  the  words  cited  infer,  that 
an  evil  or  a  carnal  man  can  never  do  a  good  aftion  ;  for  if  fo, 
why  doth  God  fay  to  him,  ctafe  to  do  evil,  learn  to  do  well? 
but  only  that  they  cannot  do  it  till  they  will  ufe  the  faculties 
which  God  hath  given  them,  to  confider  and  lay  t-o  heart  the. 

/i%;  Jam.  i.  14. 


EJfeBual  and,  Special  Grace,  213 

^iucenaents  which  the  gofpel  tenders  to  engage  them  to  a. 
mend  their  ways.  Hence  our  Lord  faith  to  thefe  bad  trees, 
maie  ihi  tree  goed,  that  the  fruit  may  he  good  ;  which  fhews, 
he  knew  they  couW  and  ought  to  have  done  fomething  tOr 
wards  that  good  effect.  And  the  apojile,  by  his  frequent  ex- 
hortations to  carnal  men,  h)  mortijy  the  deeds  of  the  flejh,  to 
crucify  tkeHeJk  with  its  affedions  and  lu/is,  to  put  ojf  the  old 
man  wit-k  his  deeds  ;  by  his  tlireats,  that  \f  they  live  after  the 
Jlefh  thtyjhalt  die,  and  by  his  promife,  that  ij  through  thefpiT' 
it  they  do  mortify  the  deeds  oftheflefh  they  JJiall  live,  plainly 
demonftrates  not  only  that  they  can,  but  that  they  muft  be  aft- 
jve,  if  ever  this  change  be  wrought  upon  them. 

Section  IV. — 1  o  thf  wth  and  i^th  obje6^ions  the  fame 
general  anfwers  may  be  given,  they  both  depending  on  the 
fame  phrafe,  and  making  thus  one  armament :  What  God 
gives  we  only  receive,  and  fo'  are  only  paiT.ve  ;  but  God 
gives  faith  and  repentance;     Afts  xi.  i8.  Kph.  ii.  8. 

Anfwer  1.  To  fhew  the  vanity  of  fuch  objeflions,  I  fhal! 
confront  them  thus,  what  God  commands  we  muft  do,  ani 
therefore  muft  be  aftive  in  it;  but  God  commandeth  all  men 
every  where  to  repent,  Afts  xvii.  30  and  this  ii  his  command-' 
ment  that  we  believe  in  the  name  of  the  Son  of  God,  1  John  iii. 
2a.  therefore  we  muft  be  a6live  in  the  works  of  faith,  John 
VI.  29.  and  of  repentance.  Yea,  by  this  way  of  arguing,  all 
that  hardnefs  of  heart  the  few s  contrafted  muft  be  (cJwxev  0 
©eof)  muft  be  afcribed  to  God,  and  they  muft  have  been  pure- 
ly paflfive  in  it,  God  having  given  them  a  fpint  of  flumber  : 
Rom.  xi.  8.  Ahab's  falfe  prophets  muft  be  purely  paflive  ; 
for,  faith  Michajah,  fbj  the  Lord  hath  given  a  lying  fpirit  in 
the  mouth  of  all  thy  prophets  :  The  enemies  ot  God's  church 
muft  be  paflive  in  all  the  evils  they  do  to  her,  God  having 
fcj  given  them  to  take  peace  from  the  earth,  and  to  Jlay  fame  ; 
and  in  the  blafphemies  they  utter  againft  him,  God  having 
given  to  the  beajl  to  fpeak  blafphemies.  Rev.  xiii.  5. 

Anfwer  2.  In  anfwer  to  all  the  fayings  of  like  nature  to 
thefe,  1  lay  down  this  as  a  general  and  certain  rule,  that  where 
God  is  fdid  to  give  any  thing,  the  extra fe  of  that  faculty  is 
fltll  fuppofed  which  he  hath  given  us  already,  and  God  is  on. 
ly  faid  to  give  it  by  giving  us  thofe  faculties  by  which  we  are 
enabled  to  obtain  it,  and  the  means  and  motives  which  are 
fufficient  to  excite  thofe  faculties  to  the  performance  of  their 
proper  atiions  ;  1  fay,  the  exercife  of  ihofe  faculties  is  always 
preluppofed,  when  God  is  faid  to  give  that  which  it  is  our 
duty  to  perform,  and  which  will  turn  to  our  advantage  awd 
reward.     And, 

(hj  I  King$  ixii.  a3 (()  R<V.  vi.  4,  8, 


214  Effe^ual  and  Special  Grace, 

iji.  Thus  Is  it  always  with  refpe£l  to  natural- gifts  ;    for 
thus  Go<l  givdh  riches,  Ecclef.  v.  19.  vi.  2.    becaufe  he  giv- 
eth  power  to  get  zccalth,  Deut.   viii.  x8.    but  yet  it  is  the  dili- 
gent hand,  and  the  bleffing  of  God  upon  our  labors  that  mak- 
eth  rich,  Prov.  x.  4,  2a.     He  giveih  us  our  daily  bread,   yea, 
he  (d)  givcth  food  to  all  Jlejli,  and  yet  we  muft  eat  it  (e)  in 
the  ficeat  of  our  brows,   arid  with  the  labor  fJJ  of  our  hands 
procui"e  it.     So  he  gives  all  things  to  all  men,    Afts  xvii.  25. 
and  to  the  beajls  their  food,    Pfal.  cxlvii.  9.  but   then    they 
inufl  employ  thofe  faculties  which    God  hath   given  them  to. 
procure  it  :  Wherefore  to  argue  thus,    God   giveth  faith  and 
repentance,  therefore  we  do  nothing  to  obtain  thein,  but  God 
does  all,  is  as  if  I  fhould  argue,  that  becaufe  God  giveth  us  our 
daily  bread  we  were  not  to  labor  for  it,  becaufe  he  giveth 
food  to  all  flefli,  they  were  not  to  feek  out  after  it. 

2.dly.  l^hus  is  it  alfo  with  refpe£l  to  fpirituals  ;  for  God 
givcth  zoifdom,  Ecclef.  ii.  26.  but  it  is  only  the  man  of  under » 
Jianding  who  hath  it,  Prov.  x.  23.  we  mull  be  at  fome  pains 
to  get  It,  Prov.  iv.  5.  and  muft  apply  our  hearts  to  feek  her 
out,  Ecclef.  vii.  2^5.  So  that  to  argue  as  thefe  men  do  in  this 
cafe,  .is  plainly  to  contradift  the  mind  ot  the  Holy  Ghofl,  who. 
for  this  very  reafon  that  God  is  the  giver  of  it,  requires  us  to 
incline  our. ear  to  wifdom,  and  apply  our  hearts  to  under/land' 
ing  :  to  cry  after  knoioledge,  and  lift  up  our  voice  for  under^ 
fianding  ;  to  feek  for  her  as  (men  do)  for  filver,  and  to 
fearch  for  her  as  jor  hid  treafure,  fufpending  our  enjoy_- 
{Tient  of  her  upon  all  this  diligence,  by  faying,  then  ftialt  thou 
underfland  the  fear  of  the  Lord,  and  find  the  knowledge  of 
God,  for  (to  fuch  perfonsj  the  Lord  givcth  wifdom,  Prov.  ii. 
2,  a,  4,  5,  6.  And  thus  hath  God  given  us  an  underflanding 
to  know  the  true  God,  1  John  v.  20.  by  fending  his  Son  to  re- 
veal him  to  the  world,  John  i.  18.  I'hus  the  Jews  fay,  that 
God  hath  giiicn  repentance  to  the  Gentiles,  when  by  Peter 
preaching  to  them  peace  through  Jefus  Chrift,  and  promifmg 
icraiffion  of  fins  upon  their  repentance,  they  repented  and  be- 
lieved in  Chnfi,  A6ls  x.  36,  43.  So  alfo  though  faith  he  an 
aiTent  to  a  divine  revelation,  and  fo  an  a£b  of  the  underftand- 
ing,  requiring  only  the  evidence  of  the  truth  of  that  revelation 
to  produce  it,  yet  is  it  faid  to  be  the  gift  of  God,  becaufe  the 
objecls  of  our  faith  are  only  by  divine  revelation  made  known 
to  us,  and  only  are  confirmed,  and  fo  made  credible  to  us  by 
the  teftimony  which  God  hath  given  to  them. 

Ohjcclicn  13.  The  Lord  opened  the  heart  of  Lydia  ;  there- 
fore converfiou  is  vyrought  by  his  immediate  impulfe  and  pow^ 
crful  irtfluence.     Arfs  xvi.  14. 


/tJJ  Pfal.  cxxxvl.  2^.-rr^^cJGcn.  iii.  }jlfjT-J£J^^^^}- 


cxxviH.  a. 


Effectual  and  Special' Cirdce,  215 

'  Anfwer  1.  That  God  inclined  her  to  do  this  is  not  denie^. 
The  queftion  only  is,  whether  he  did  this  by  an  extraordinary 
and  irrefiftible  influence  ?  And  this  it  feerns  reafonrible  to 
deny  ;  for  either  flie  alone  was,  ai,rx,  prepared,  difpofed  and 
fitted  to  receive  this  influence,  and  then  Ihe  had  done  foinc- 
thing  already  towards  her  convcrfion  ;  or  if  it  were  abfolute- 
ly  neceflary  that  Ihe  might  believe,  and  yet  (he  alone  though 
iio  more  fitted  or  prepared  for  it  than  the  reft,  received  it  ; 
the  other  auditors  lor  want  of  this  extraordinary  influence, 
muft  lie  under  a  necelTity  of  not  believing,  and  fo  it,  could  not 
be  blameworthy  in  them  that  they  did  not  believe.    '     ■      '  "* 

zdly.  To  open  the  heart,  and  to  opeJi  ihe  ear,  zxt  fcripturt 
phrafes  of  like  import  ;  for  the  effeil  of  both  is  the  fame, 
vtz.  the  rendering  the  perfon  willing  and  inclined  to  do  the 
■thing.  See  1  Chron.  xvii,  15.  Pfal.  xl,  7.  Now  this  God  is 
fometimes  faid  to  do  when  he  awakeneth  men  by  his  afflifling 
hand  ;  for  thus  fpeaks  Ebhu,  fg)  if  they  be  bound  in  fetters^ 
and  holden  in  cords  oj  aJflitlion\  he  opens  their  ear  to  d./ci- 
pline,  he  openeth  their  ears  in  opprejjion  ;  and  yet  thefe  thmg§ 
can  only  do  it  by  awakening  men  to  confider  of  their  ways- 
And  fometimes  he  doth  it  by  the  preaching  of  the  word  ;  for 
as  they  who  are  taught  by  the  word,  or  the  example  of  Go^, 
are  faid  to  be  taught  oJ  God ;  fo  they  who  have  their  hearts 
affcfted  with  it,  and  inclined  by  it  to  what  is  good,  may  be 
faid  properly  enough  to  have  their  hearts  opened  by  it.  Thus 
our  Lord  reprefents  himfelf  as  knocking  at  the  door  ofvien':; 
hearts  by  the  preachers  of  his  word,  and  the  fuggeflions  of  his 
fpirit  ;  but  entering  only  when  men  open  their  hearts  to  re- 
ceive him.  In  fine,  God  is  here  faid  to  open  the  heart  of  Lydia,, 
not  to  believe,  but  only,  '7rpoai-)(^civ,  to  attend  to  the  things 
fpoken  by  St.  Paul  ;  i.  e.  to  weigh,  and  ferioufly  confider  oi 
the  greatnefs  of  the  bleflings  promifed  to  believers,  viz.  rc- 
mimon  of  fins,  and  eternal  lite  ;  and  that  attention  produced 
this  faith  in  her. 

Sf.CTiON  V. — Objeclion  14 — ^15.  God  promifeth  ^i?' «>- 
cumctfe  the  heart,  Deut.  xxx.  6.  and  Ephraim  prays  tht^s, 
turn  thou  us,  0  Lord,  and  fo  Jliall  we  be  turned  ;  h.e\hcT&- 
fore  only  doth  thefe  works  in  us,  and  we  are  purely  panivd 
Jer.  xxxi.  18. 

Anjwer.  Now  in  anfwer  to  fuch  texts  as  thefe  in  genera!, 
I  lay  down  this  as  a  moil  certain  rule,  that  zuhen  God  doth  re- 
quire us  to  do  what  he  hiwj'elf  doth,  proniife,  and  hath  made  it 
our  duty  to  perform,  his  promife  is  only  to  perform  ivhat  is  r?- 
quifite  on  hxs  part  towards  the  work, '  he  certdii.ly  expeQin^ 
we  ourfelves  Ihould  do  what  he  commands  ;  atid  the  tenor  af 

(S)  Job.  xxxvi.  10,  I.?.    See  the  note  on  John  vi.  45-     i  TheC,  iv.  9. 


21$  FffeSiual  mid  Special  Grace. 

thofe  prayers  is  only  to  afford  his  afli fiance  to  help  our  in- 
iffmities  when  we  are  truly  willing  and  defirous  to  perform 
bur  duty  by  virtue  of  thofe  inducements  he  hath  already 
laid  before  us  ;  for  it  in  fuch  cafes  the  whole  was  to  be  done 
\>y  God  immediately,  not  by  way  of  perfuafion  only,  but  by 
vnfruflrabie  influence,  his  command  to  us  to  do  it,  could  pnly 
be  to  this  effeft  :  Do  you  upon  your  utmofl  peril  "what  I  ja- 
lone  can  do,  or  be  you  Gods  ?  For  a  command  to  men  to  ^o 
Vhat  divine  power  can  alone  efFe6l,  doth  fignify  no  lefs  ;  and 
xve  by  praying  he  alone  would  do  what  he  requires  us  to  do, 
pray  in  effetl  to  be  excufed  from  obeying  his  commands,  an4 
that  he  would  do  himfelt  what  he  expefts  from  us. 

jj/?.  Then,  feeing  the  fame  God  who  promifeth  to  fa)  cir- 
cttmcife  the  hearts  of  his  people,  requires  them  io  (b J  circum^ 
cije  their  orvn  hearts,  and  calls  upon  the  men  of  Judah  to  czV- 
cumafe  themfdves.  and  take  away  theforejkins  oj their  hearts^ 
iefl  his  Jury  bitak  forth  upon  them,  and  threateneth  to  pun- 
ifh  all  the  houfe  ot  IJrael  be'cauj'e  they  were  uncircumcifed  in 
heart,  and  yet  he  cannot  rationally  be  fuppofed  to  punilh  and 
break  forth  in  fury  on  them,  becaufe  he  had  not  performed 
his  promife,  it  is  demonftrably  certain  that  promife  could  not 
fignify  that  he  alone  would  do  that  work  without  their  con- 
currence, or  their  endeavor  to  do  fomething  towards  it  ;  fo 
that  it  is  fuperfluous  to  add  that  this  promife  was  apparently 
conditional,  viz.  If  they  would  call  to  mind  the  blefTings  and 
the  curfings  which  he  had  pronounced,  Ver.  i.  and  tarn  tp 
the  Lord  their  God,  Ver.  2.  or  that  it  is  a  promife  made  to  all 
that  were  brought  back  into  the  land  from  their  captivity,  and 
to  all  their  feed,  and  fo  to  many  who  were  not  elcfted  j  to  na« 
tions,  not  to  particular  perfons. 

2d[y.  Seeing  God  fo  frequently  requires  of  the  fame  pet- 
fons  that  they  flipuld  turn  themfelves  from  their  tranfgref- 
fions,  promifing  life  to  the  penitent  becaufe  he  conjidereth,  and 
turntth  away  from  his  iniquity,  and  threatening  that  if  they 
would  not  turn  they  JJiould  die  in  their  Jin s  ;  feeing  he  com- 
plains fo  oft  oi  his  own  people,  that  they  would  not  turn  to  him 
that  finote  them,  znA  o{  that  very  £^/irflm  which  made  his 
praver,  that  they  would  not  Jrarne  their  doings  to  turn  milo 
the  Lord,  Hof.  v.  4.  It  mud  be  abfurd  to  urge  this  prayer 
to  cxcufe  men  from  a  duty  required  by  God  tinder  fuch 
dreadful  penalties.  Add  to  this,  that  by  comparing  this  pray- 
er with  the  preceding  chapter,  in  which  God  promifes  fo  oft 
to  turn  their  captivity,  it  appears  this  is  only  a  prayer  that 
God  would  bring  them  out  of  that  thraldom,  like  that  ot  the 
Pfalmiji,  turn  our  captivity,  0  Lord.     Pfal.  cxxvi.  4. 

fa  J  Deut.  XXX.  6. fl/J  Jer.  iv.  4.  ix.  i^. 


EJfe^ual  and  Special  Grace,  217 

Ohj^ion  16 — 17.  God  promifeth  to  fcj  write  his  law  in 
the  hearts  of  his  people ,  and  to  put  it  into  their  inward  parts  ; 
that  he  will  give  them  one  heart   and  one   way,   that  they  may 

fear  him  forever,  and  will  make  an  everlafling  covenant  with 
them  :  that  he  will  not  turn  away  from  them  to  do  them  good, 
but  will  put  his  fear  in  their  hearts  that  they  fiall  not  depart 

from  hx7n.     Jer.  xxxii.  39,  40. 

Anfver.  Thefe  promiTes  are  made  exprefsly  to  the  whole 
houfe  of  Ifrael,  and  to  all  the  children  oj  Ifrael-and.  Judah,  to 
all  with  whom  the  old  covenant  was  made,  and  whom  God 
brought  out  oj  Egypt,  and  would  bring  again  oiit  of  captivity  i 
it  therefore,  by  tiie  fecond  general  rule,  can  be  no  promife 
made  to,  or  covenant  made  with,  the  eleft  of  the  houfc  of  i/- 
r^f/and  Judah.  xji.  Becaufe  then  the  whole  nation  of  the 
Jews  mull  have  been  elected  and  converted,  ^dly.  Becaufe 
It  is  made  with  thofe  who  kept  not  his  forfiier  covenant,  and 
therefore  he  regarded  them  not  ;  whereas  the  ele£l  always  per- 
fift,  fay  thefe  men,  in  their  covenant  with  God,  and  he  doth 
always  regard  them  ;  they  always  are  his  people,  and  he  is 
ftiil  their  God  j  this  therefore  can  be  no  new  covenant  with 
them.     And  therefore, 

Anfwer  2. — zdly.  Thefe  words,    /  will  put  my  law  or  my 

fear  into  their  hearts,  and  writs  it  in  their  inward  parts , 
import  two  things  :  ijl.  That  he  would  clearly  make  known 
his  will  to  them,  fo  that  they  need  not  be  at  much  pains  to 
find  it  out,  as  in  thefe  words  :  fdj  The  comynandment  which 
I  command  thee  this  day  is  not  hidden  jrom  thee,  neither  is  it 

far  from  thee,  the  word  is  near  unto  thee  in  thy  mouth,  ,x.xl  Iv 
T8  xap^igc  rrS,  and  in  thy  heart,  that  thou  fhouldjl  do  it  i  fee,  t 
have  fet  before  thee  life  and  death  ;  and  fo,  iaith  the  apojile, 
is  it  with  the  word  of  faith  which  we  preach,  fej  it  is  nigh  to 
the  chrifian  in  his  moutb  to  confefs,  and  in  his  heart  to  be- 
lieve  it.  And  the  law  written  in  the  hearts  of  the  Heathens., 
Rom.  ii.  15.  is  the  law  fo  plainly  taught  them,  that  their  own 
confciences  do  inwardly  condemn  them  when  they  ^o  tranf- 
grefs  it.  Hence  the  effeft  of  writing  this  law  in  their  hear?s 
here,  and  Heb.  viii.  13.  is  this,  xhdXthey  JJiould  all  know  hini 

from  the  leafl  to  the  greatejl  /  fo  Jcrom,  Chryfoflom,  Theo- 
doret  and  Qyrel,  of  Alexandria.     Sec  the  note  on  Hcb.  viii. 

idly.  An  inculcating  them  on  the  foul  by  the  holy  fpirit, 
fo  as  that  they  may  be  flill  frefh  upon  the  memory  ;  fo  Deut, 
vi.  6.  Thefe  words  that  I  command  thte  this  day  pidll  be  in 
thy  heart  ;  that  is,    faith  Bifliop  Uriel,  thiy  fhall  be  wriitert, 

(c)  Jer.  xxxi.  33,  34,— -/'t/y  Deut.  xxx.   11,  14- (^)  Rom.  x  8,  9. 


fliS  EffeHlml  and  Special  Craet, 

\     "v. 

al  luach  lebbichun,   upon  tht  table  of  your  hearts  ;    fo  Prov^ 
iil.  1,  3.     My  Jon  forget  not  my  law,  hut  let  thy  heart  keep  my 
commandments,  write  them  upon  the  table  of  thine  heart.    And 
again,  Chap*  vii.  1,  3.     My  fon  keep  my  words,   and  lay  up 
iny  commandments  witk  thee,  bind  them  upon  thy  finger,  write 
them  upon  the  table  of  thine  heart.     Thus  the  (in  of  jfudak  is 
Taid  to  be  writ  fJJ  upon  th^  iable  (f  their  hearts  ;    as  if  their 
memory  of,  and  afFe6^ion  Xo   it  could  fcarce  be  obliterated  ; 
and  Clemens  gives  this  commendation  to  the  church  oi  Corinth, 
that  fgj  the  commandments  of  the  Lord,  s-ri  rx  TrXajtoj  rris  xap- 
^Ixs  aurwv  hjiypxTtro,   were   written   upon  the  tables  of  theif 
hearts.     And  feeing  God  fo   exprefsly  required  of  his  people 
that  they  fhould  lay  up  his   words  in  their  hearts  and  fouls,. 
Deut.  xi.  18.  that  they  ihould   write  his  commandments  upon, 
the  table  of  their  hearts,   and  by  this  prophet  jfere?ny,  that  his 
iazo  fhould  not  depart  from   their  hearts,   2  Mace.  ii.  3.     It 
follows  by  the  rule  laid  doTVn  in   anfvver  to  the  former  objec- 
tion,   that    ihefe  promifes  cannot  be  fo  underftood  as  if   God 
by  theni  engaged  to  do  that  whole   work   which   he  hath  en* 
gaged  us  fo  exprefsly  to  perform.     And  therefore, 

2dly.  The  proniife  made,  Jer.  xxxii*  39,  40.  is  plainly 
conditional.  /  will  gather  them,  &c.  Ver.  37.  If  they  will 
diligently  learn  the  way  of  ??iy  people.  Chap.  xii.  16.  I  will  give 
them  one  hearty  and  one  way  that  they  may  fear  me,  ^c.  Chap, 
xxxii.  39,  40.  i.  e.  When  they  fliall  return  to  me  with  their 
whole  heart.  Chap.  xxiv.  7.  and  not  feignedly,  as  Chap.  iii. 
10.  See  Gataker  there.  And  then  they  fliall  be  my  people^ 
and  1  will  be  their  God,  ibid.  And  I  will  make  an  everlafling 
covenant  with  them  that  I  will  not  turn  away  from  them  to  do 
them  good,  Ver.  40.  If  they  will  call  him  Father,  and  not 
turn  away  from  hiin,  jer.  iii.  19.  Incline  your  ear  and  come 
vnto  me,  hear,  and  your  foul  fhall  live,  and  I  will  make  an 
everlafiing  covenant  with  you,  Ifa.  Iv.  3.  /  will  put  my  fear 
in  tkdr  hearts  thai  they  may  not  depart  from  me,  Jer.  xxxii. 
40.  This  doubtlefs  was  God's  end,  as  it  was  alfo  of  his 
punifliments  ;  for,  faith  he,  they  fiall  bear  the  punifliment  of 
their  iniquity,  that  the  houfe  of  Ifrael  may  go  no  more  aflray 
from  vie,  Ezek.  xiv.  16,  11.  But  this  was  not  the  event  j 
for,  God  faith,  in  this  very  (h)  prophet,  I  have  caufed  to 
cleave  to  me  the  whole  houfe  of  Ifrael,  and  the  houfe  of  judfih; 
but  they  would  not  hear. 

'jfdly.  This  text  only  coritains  a  promife  that  when  the  J^<?a'- 
ifJi  nation  fhall  be  converted  at  the  clofe  of  the  world,  they 
fhould  never  fall  off  any  more    from  being  his  people,  as 

f/J  Jer.  xvii.  i.^~-^(gj  Ep.ad  Cor,  Sec.  2.- — f^^J  Ezek.  xiii.  ii. 


EffeHual  and  Special  Grace.  219 

they  had  clone  before.     See  Gataker^  and  the  oote  on  Heb. 
viii.  13. 

Objedion  18 — 19.  God  faith  concerning  his  people,  (i)  I 
will  give  you  one  heart,  and  I  will  put  a  new  /pint  in  you, 
and  take  the  Jiony  heart  out  of  their  Jlejh,  and  give  them  an 
heart  of  Jlejn,  that  they  may  walk  in  my  Jlatutes  and  keep  my 
ordinances.  And  again,  ^k)  I  will  fprinkle  clean  water  up- 
on you,  and  you  jhall  be  clean  from  all  your  filthinefs,  and  I 
zuill  put  my  fpirit  within  you,  and  caufe  you  to  walk  in  my 
flatutes,  and  ye  fJiall  keep  my  judgments  to  do  them  :  where  a 
new  heart  and. fpirit  are  faid  not  only  to  be  given,  but  put  into 
them  by  Qod,  and  therefore  they  were  to  do  nothing  towards 
k. 

Anfwer.  The  arguments  taken  from  both  thefe  places  have 
two  of  the  general  faults  which  render  all  arguments  of  this 
nature  null,  v.  g.  xfi.  That  they  fpeak  of  all  the  whole  houfe 
oS.  Ifrael,  Chap.  xi.  15.  xxxvi.  21,  22.  to  all  that  were  gath^ 
tred  out  of  all  countries,  and  brought  to  their  ozun  land, 
Ver.  24.  And  then  it  is  certain  from  the  fecond  general 
rule,  that  it  belongs  not  to  the  ele£l  only.  It  is  alfo  certain 
from  the  event,  if  it  refpeft  their  return  from  the  Babylonijh 
captivity,  that  it  muft  be  conditional ;  the  books  of  Ezra  and- 
Nehemiah,  and  efpecially  the  complaints  of  the  prophet  Mal- 
acki,  {hewing,  that  they  were  never  fulfilled  in  many  of  them  ; 
and  from  Chap.  xi.  20.  which  fpeaks  of  thofe  whofe  heart 
would  fill  walk  after  their  detefable  things  :  or  elfe  it  relates 
to  the  converfion  of  the  Jexvifh  n^ition  yet  to  come  ;  of  the 
whole  houfe  of  Ifrael  ;  and  then  it  can  relate  to  them  alone, 
and  all  chrifians  may  as  well  expeft  to  be  exempted  from 
famine,  Ver.  30.  and  to  have  increafe  of  corn,  Ver.  29.  and 
their  waft  places  and  fenced  cities  built,  Ver.  33,  35.  as  the 
other  blefTings  promifed  here.  Moreover,  according  to  this 
expofition,  it  muft  follow  that  not  one  good  man  came  out  of 
the  captivity,  not  one  of  them  with  a  new,  or  a  clean  heart  ; 
but  all  of  them  with  an  heart  of  fone,  which  was  to  be  takea 
away. 

Anfwer  2.  This  objeftion  is  contrary  to  the  other  general 
rule  laid  down  in  anfwer  to  the  15th  objetlion  ;  for  God  ex- 
prefsly  doth  command  them  by  the  fame  prophet,  to  make 
themjelves  a  new  heart,  and  d  nau  fpirit,  Chap,  xviii.  30,  31, 
and  clfewhere  faith  unto  them,  wafnye,  make  you  clean,  put 
away  the  evil  of  your  doings  from  before  jmne  eyes,  Ifa.  i.  16. 
0  Jferufalem,  wafli  thy  heart  from  wickednefs  that  thou  mayeft 
ke  faved^  Jer.  iv.  14.  And  St.  fames  fpeaks  to  the  fame 
people  thus,  wafk  your  hands,  j^c  finners,   and  purfy  your 

(i)  Chap.  xi.  19,  j3. (k^  Chap,  \xxvi.  J5,  :?. 


ft  20  Effe^iial  and  Special  Gra^e. 

hearts,  ye  douhle  minded.  Chap,  iv.  8-  all  which  things  do  af- 
fure  u.s,  that  fomething   was    required  on    their  parts  towards 
the  completion  of  this  promife.     God  therefore  may  be,  and 
IS  in  fcripture  faid    to  do  thefe  tilings,  when  by  his  providen- 
tial difpenfations,    his  rich  mercies,    or  his  judgments,  or  his 
miraculous  dealings,  he  doth  that  which  affords  a  powerful  in# 
ducement  to  engage  men  to  cleanfe  themfelves    from  their  de- 
filements, and  turn  to  him  With  a  perfetl  heart  ;  and  dothde- 
fign  tbcfe  alliens  for  fuch  ends,  though  through  the'wicked- 
nefs  oi  men  the  event  proves  often  otherwiie.     Thus  God  de- 
flares  that  he  would  purge  his  people   by  his  judgments  ;  'a$ 
when  he  faith,  Izvill  turn  my  hand  upon  tkce,  and  (by  the  ca- 
lamities I  {hall  inflici  upon  thee)    zuill  purely  purge  away  thy 
drofi,  Ifa.  i.  25.     And  that  he  will  wajli  Sway  the  Jiltli  of  the 
daughter  ef  Zion,  and  purge  the  blood  of  Jerufalem  Jrom  tht 
midfl  thereof  by  the  Jpirit  of  judgment,   and  by  the  fpirit  of 
burning,  Ua.  iv.  4.     By  his  mercies,  as  when  he  faith,  /  dreuj 
them  with  the  cords  of  a  man,  the  cords  of  love,  Hof.  xi.  4. 
By  his  miracles,  as  when  he   upbraids  the  Jews   that  having 
Jten  the  great  fi^ns  and  miracles  he  had  done  for  them,  yet 
had  they  not  hearts   to  perceive,   nor  eyes  to  fee,  nor  ears   to 
hear,  Deut.  xxix.  3,  4.  -  Hence  when  his  vineyard  brought 
fpfth  ftill   wild  grapes,  he   inquires,    whsLt  could  I  have  done 
m^re  (in  reafon)   to    my  vineyard,   that  fhe  might  bring  forth 
good  grapes,  Ifa.  v.  4.  and  faith,  he  had  done,  by  thefe  means, 
what  through  the   obifinacy  of  his  people  was  not  done  ;  for 
thus  he  fpeaks,  /  have  purged  J.erufaltm,  and  fie   was   not 
purged,  Ezek.  xxiv.  13.     I  have  caujed  tht  whole  houfe  of  If- 
\aei  to  cleave  to  me  as  a  girdle  cleaveth  to  a  man's  loins,  but 
they  would  not  hear,  Jer.  xiii.  11.     Note  alfo,  that  this  is  one 
of  thofe  texts  the  iieretics,  who  deftroyed  free  will,  and  held 
that  men  v/ere  neceflarily  good  or  evil  by  nature,  ufed  to  con- 
firm that  doft rine,  as  you  may  fe:e  in  Origen,  peri  Arch,  1.  3. 
c.  1.  F.  138.  and  Philoca'.c.  21.  p.  .53.  and  the  objeftion  fol- 
lowing, from  Philip,  ii.  13.  is  another,  ibid. 

Section  VI. — ObjeBion  20—21.  The  apofle  informs  us, 
Phil.  ii.  13.  that  it  is  God  that  worketh  in  us  both  to  will  and 
do  ;  and  prays  he  would  work  in  us  what  is  well pleafng  in 
^is  fight,  Heb.  xiii.  21.  Whatfcever  therefore  wc  will,  or 
do,  ttiat  is  good,  God  doth  it  in  ns. 

Aifwer.  That  God  doth  this  is  not  denied  ;  the  queilioa 
is,  whciher  he  doth  It  by  a  phyfical  operation,  unfruftrab!e 
by  the  will  oi  man,  or  by  internal  fiiarion  or  inducements  to 
prevail  upon  us  thus  to  will  and  do  :  And  that  he  doth  this 
\<n\y  in  this  latter  fenie,  is  evident  hx)ra  thefe  very  words,  not. 
only  in  my  prefence,  but  much  more  in  my  abfence,  work  out 
your  own  Jalvation  With  fear  and  trcmbiing  ;  for  it  is  God 


Effe^ual  and  Special  Grace,  22 1 

that  tvorketh  in  you,  &c.  for  if  beyond  his  inward  feggellions 
and  perfuafions,  fome  phyfical  and'irrefiftible  operation  were 
required  on  God's  part,  which  makes  it  neceffary  for  us  to 
will  and  do,  why  are  we  theft  commanded  to  work  out  our 
azvn  Jalvation  ?  For  can  we  aft  where  we  are  purely  paflive  ? 
Or  can  that  be  a  reafon  why  we  ourfelves  fhould  work,  that 
another  will  effeftually  do  that  very  thing  without  our  coop* 
eration  ?  Is  it  not  rather  a  maniteft  reafon  why  we  (hould 
neither  will,  nor  work  at  all,  fince  both  is ,  and  will  be  irre. 
fifUbly  performed  without  us  ?  Why,  zdly.  Are  we  bid  to 
work  out  our  falvation  with  fear  and  trembling  ?  For  can 
there  be  any  caufe  of  fear  left  that  falvation  fhould  be  not 
wrought  out,  which  God  works  in  us  ifrefiftibly  ?  Surely  if 
God  unfruftrably  works  in  us  both  to  will  and  do,  there  can 
be  no  poflibility  of  our  milcarrying,  and  fo  no  ground  for  fear 
and  trembling.  Why,  ^dly.  Are  the  Philippians  exhorted  to 
do  this  much  more  in  St.  Paul's  abfence  than  in  his prefence  ? 
If  when  he  was  prefent  God  wrought  in  them  irrefiftibly  to 
will  and  do,  and  could  do  no  more  in  his  abfence,  furely  no 
reafon  can  be  given  of  thefe  words  but  this  :  That  whereas 
he  being  prefent  ftiired  them  up  by  his  counfels  and  exhorta- 
tions  to  do  what  was  according  to  the  mind  of  God,  they  in 
his  abfence  were  immediately  excited  to  thofe  things  by  the 
fuggeftions  of  the  holy  fpirit, 

zdly.  That  the  word  svsfyeTv  doth  not  require  this  fenfe  is 
evident,  becaufe  mfcripture  it  occurs  very  often,  where  it  muft 
be  underftood  not  of  a  phyfical,  but  only  of  a  moral  opera- 
tion ;  as  when  Satan  is  faid,  evE/jyeVv,  fa)  to  work  in  the  ^children 
of  difobedience,  and  the  myftery  of  iniquity  to  work.  ^dly.  When 
it  is  attributed  to  thofe  caufes  which  produce  not  their  effefts 
by  a  phyjical,  but  only  by  a  moral  operation  ;  as  vvhen  the 
iword  is  faid  to  be,  EVE^yyiy  (b.)  poxDerful ;  the  word  0  hif'^jzirn^i, ' 
(c)  which  works  ejfc[liially  m  them  that  believe;  when  it  is 
faid  that  (d)  faith  worketh  by  love  ;  that  fe)  chanty  is,  hepyrs^ 
effedval ;  and  of  concupifcence,  that  Evcpycrro,  it  workcth  xn 
our  members.  f,dly.  When  it  is  afcribed  to  God  fending  up- 
on men,  ave^vfjav  'n'Kuvns,  the  eJfitaCy  of  deceit ;  for  furely  God 
worketh  no  evil  phyfically. 

^dly.  Both  of  thefe  places  fpeak  of  men  already  believing 
and  converted,  and  theretore,  bv  the  third  general  rule,  muit 
be  impertinently  alledgcd  to  prove  men  mull  be  purely  paflive 
in  the  work  of  converfion. 

Section  VII. — Objcdion  22.  If  man  doth  any  thing  to- 
wards hi-S  converfion,   which  another  neglefling  to  do  is  not 

(a)  Eph.  ii.  1.    z  Tlieff.  ii.  7. (h)  Heb.  iv.  12. (cj  i  TheflT. 

ii.  13. fdj  Gal.  V.  6. (ej  Phikm.  vi. 


f  22  £fAal  and  Special  Grct^e, 

converted,  he  makes  himfelf  to  differ  from  that  other,  tvhich 
ye^  feems  not  confillent  with  St.  Paul's  inquiry,  who  made 
tk'ee  to  differ  from  another?  \  Cor.  iv,  7. 

Anfwer,  The  apojile  manifeftly  fpeaks  here  of  thofe  extra* 
ordinary  gifts  of  the  fpirit,  the  gifts  of  tongues,  and  prophefy, 
&c.  on  the  account  of  which  they  were  puffed  up  for  one  a. 
gafinft  another,  counting  one  a  man  of  better  gifts  than  anoth- 
er. Now  thefe  gifts  being  immediately  infufed  without  hu- 
man induftry,  and  conferred  upon  Chrijiians  wtthout  any 
fuch  cooperation  of  their  facuhies,  as  is  required  to  the  exer- 
fife  of  any  chrijlian  duty,  or  moral  virtue,  it  cannot, 
with  like  reafon,  be  inquired  of  thefe  duties,  as  it  may 
be  of  thofe  gifts,  who  made  thee  to  differ  Jrom  another  in 
them  ?  Nor  can  it  from  them  be  duly  inferred,  that  no 
man  doth  any  thing  to  make  himfelf  differ  from  another 
in  any  virtue,  or  pious  difpofitions ;  for  to  what  purpofe 
are  men  continually  exhorted  and  ftirred  up  by  powerful 
motives  to  all  chrijlian  duties,  and  particularly  to  excel 
in  virtue,  if  thefe  exhortations  and  motives  be  not  propofed 
to  engage  them  to  exercife  thefe  chrijlian  virtues,  to  choofe 
the  good  and  rejuje  the  evil  ?  And  if  one  ftian,  upon  confider- 
ation  of  thofe  motives,  doth  choofe  to  live  a  pious  life,  where- 
as another  will  not  be  perfuaded  fo  to  do,  doth  he  not  differ 
irom  that  other  by  virtue  of  that  choice  ?  And  though  the 
grace  of  God  by  way  of  excitation  worketh  in  us  thus  to  will, 
yet  fince  our  faculties  do  firft  deliberate  upon,  and  then  com- 
ply, and  choofe  tb  do  the  thing  to  which  this  grace  excites  us; 
if  to  confider,  be  to  differ  from  him  that  doth  not  confider, 
and  to  comply  with  and  to  embrace  the  call  of  God,  be  to  dif- 
fer from  him  that  difobeys  the  fame  call,  it  muft  be  certain, 
that  as  God's  grace  preventing  and  exciting,  fo  my  faculties 
cooperating  tend  to  make  mc  differ  from  another.  And  dotb 
not  God  himfelf  declare,  that  men  do  fomewhat  to  make 
themfelves  differ  from  others,  by  praifing  them  who  did  what 
others  ncglefted  to  do  ;  as  in  the  cafe  of  the  fjj  Bemans,  the 
elder  and  the  younger  fon,  the  Publicans  and  Harlots  com- 
pared with  the  Scribes  and  Pharijees,  the  penitent  Publican 
and  the  proud  Pharijee  ?  To  the  qucffion  then,  when  two  are 
e;[ually  called,  and  one  converted,  who  is  it  that  puts  the  dif- 
Jerence?  The  anfwer  grounded  upon  God's  own  righteous 
judgment  will  be  this,  that  man  puts  the  difference,  and  not 
God  only;  becaufe  God  judgeth  not  his  own  a£ls,  but  the 
a£ts  of  men,  dealing  with  every  man  according  to  his  own 
wcrlis ;    and    becaufe  every   righteous  judge   nnd^  a  differ- 

//y  Aftsxvii,  fo,  II. 


EfftHual  and  Sptcial  Grace*  223 

•nee,  and  doth  not  make  it,  where  the  fentence  is  fo  vaftly 
different. 

Section  VIII. — ObjeBion  23 — 24-  That  by  this  doc- 
trine we  adminifter  occafion  of  boafting  to  all  that  are  con-, 
verted  and  faved,  by  attributing  their  converfion  and  falva- 
tion  partly  to  their  works ;  whereas  the  apoftle  faith,  by  gract 
we  art  faved,  not  of  works,  leji  any  ma?i  JJiould  boaji  ;  and 
moreover,  according  to  the  fame  dofclrine,  the  whole  glory  of 
converfion  will  not  be  due  to  God,  becaufe  man  cooperates 
with  him  ;  whereas  the  divii^  wifdom  hath  fo  contrived  the 
bufinefs  of  our  falvation,  that  nejlejli  Jliould  glory  in  his  fight, 
1  Cor.  i.  29. 

Anfwer.  To  the  firft  part  of  the  objeftion  taken  from  Eph. 
li.  8,  9.    I   have  already  given  a  full  anfwer,  by  ihewing  that 
thefe  words,  we  are  faved  by  grace  through  jaith,   bear  this 
fenfe,  that  though  the  faving  grace  of  God  appearing  to  us  by 
the  preaching  of  the  gofpel,  and  believed   by  us,    we  are  put 
into  a  ftate  of   falvation  ;    and   that  all    this  is    done  to   any 
church  or  nation,  through  the  free  grace  and  mercy  of  God, 
without  any  thing   done  by  them  antecedently  to  this  grace; 
and  more  efpecially  by  fhewing  that  though  our  aftual    falva- 
tion depend  upon  good  works,  or  on    fincere  obedience  to  be 
performed  after  faith,  yet  is  all  boafting  utterly  excluded  up- 
on feveral  accounts ;   fi.  Becaufe  that  revelation  which   con- 
tains the  matters  of  our  faith,  and  all  khe  powerful  motives  to 
embrace  it,  and  all  thofe  miracles  which  rendered  that  revela- 
tion highly  credible,  and  fo  engaged    us  to  believe  it,   is   the 
free  gitt  of  God.     zdly.  Becaufe  the  good  works  we  do,  pro- 
ceed not  from  ourfelves,  but  are  the  fruits  of  that  faith,  which, 
in  the  fenfe  now  mentioned,  is  the  gift  of  God,  and  from  that. 
word  and  fpirit  of  God  which  worketh  in  us  both  to  will  and 
to  do  of  his  good  pleafure.     As  therefore  the  apofile    faith  of 
the  gift  of  tongues  and  prophefy,  what  (gift)  haji  thou  which 
thou  hafl  not  received ;  and  if  thou  hafl  received  it,  wherefore 
dofl  thou  boafi  as  if  thou  hadfl  not  received  it  ?  So  may  we 
here  ;  what  faculty  of  believing,  or  willing  what  is  good,  haft 
thou  which  thou  hafl  not  received  ?    What   motive  thus    to 
will,   or   to  believe,  which  hath  not   been  vouchfafcd   by  the 
free  grace  of   God  ?  What  good  work  dofl   thou  when   this 
grace  hath  made  thee  willing,  but  in  the  ftrength  of  God,  and 
by  the  aid  of  that   good  fpirit  by   whom  we  are  frengthened 
with  jmght  in  the  inward  man  to  do  his  will  ?    And  if  thou 
haft   received    ftrength   from    God  for    the  performance    of 
them,  wherefore  doft  thou  boaft  ?   This  being  tlie  apoflh's 
rule,  that  we  c-an   boaJi   of  noting  biU  that  which  we   have 
vot  received. 


S24  EffeUual  md  Special  Grace, 

zdly.  Though  God  is  pleafed  to  require  of  us  to  be  willing, 
yea  to  fg)  ceafe  to  do  evil,  and  to  learn  to  do  well ;  to  qualify  us 
for  his  mercy  in  the  pardon  of  our  (ins,  to  make  our  faith  the 
condition  of  juftification,  and  our  good  works  the  condition 
of  falvation  ;  yet  is  all  boafting  utterly  excluded,  becaufe  it  is 
ilill  of  grace  that  any  of  thefe  things  do  find  acceptance.  It 
is  of  preventing  and  exciting  grace  that  we  thus  will,  choofe 
and  refufe  ;  of  aflifting  grace  that  we  are  enabled  to  perform 
that  will,  and  perfifl  in  this  choice,  or  refufal ;  and  of  true 
mercy,  that  the  pardon  of  all  our^crimfon  fins  is  annexed  to  fo 
doing;  it  is  of  grace  that  faith  is  imputed  to  juftification,  it 
being  of  faith,  "vx  Kara.  "xflpiM,  that  it  might  be  of  grace,  Rora. 
iv.  16.  it  alfo  is  of  grace  that  our  imperfeft  works  are  ac- 
counted good,  and  are  at  all  rewarded  by  God.  Now  upon 
what  account  can  any  of  us  boaft  of  doing  that  which  in  itfelf 
deferves  condemnation,  though  through  grace  it  finds  accept- 
ance :  Boafting,  faith  the  apojlle,  is  not  excluded  by  the  law  of 
toarks,  Rom.  iii.  27.  becaufe  to  him  that  zvorketh  the  reward 
is  not  reckoned  of  grace  but  of  debt,  Rom.  iv.  4.  grace  and 
works  that  deferve  juftification  and  falvation,  being  perfeflty 
oppofiteone  to  another  ;  but  it  is,  faith  he,  excluded  by  the  law 
of  faith  ;  where  therefore  the  acceptance  of  the  aft  to  fuch  a 
purpofe  is  of  free  grace;  where  the  reward  is  ftill  of  grace, 
and  not  of  debt;  where  it  is  given  on  the  account  of  works 
imperfeft,  and  deferving  nothing  from  God,  there  boafting  is 
excluded. 

^dly.  Obferve,  that  the  fcripture  plainly  grants  that  there 
is  iLc<.vyr\[Ax,  or  matter  of  glorying, _  in  things  done  by  the  af- 
liftance  of  the  grace  of  God,  and  it  is  for  the  glory  of  a  man 
to  do  them  :  St.  Paul  faith,  it  were  better  for  kim  to  die,  than 
that  any  man  fhould  make  void,  ro  yixvyj^ixy.,  his  boafling,  '\n 
preaching  the  gofpel  without  charge,  1  Cor.  ix.  i^,  16.  Yea, 
he  fwears  that  no  m^^in  fiould  flop,  rm  xo/uxri/jiv  dvT^y  his 
boa/ling  in  that  kind,  2  Cor.  xi.  10.  And  in  behalf  ot  all  his 
fellow  workers,  or  apo/lles,  he  faith,  this  is  ■»  xrtvyjf\<yis ,  our 
boafling^  or  rejoicing,  in  the  tejhmony  of  our  confcience,  2  Cor. 
i.  12.  and  this  advice  he  gives  to  all  chrijiians,  let  every  man 
approve  his  own  work  (to  his  own  confcience)  and  thenfkatt 
he  have,  to  y.xuyji^x,  boafling,  or  rejoicing,  in  hi?nfelf  and noi 
in  another,  Gal.  vi.  4.  The  glorying  therefore,  or  thei  to 
■Kx-jy^fiiJ^oc,  which  the  apofle  elfewbere  doth  rejeft  and  ex- 
clude, is  only  that  oi  the  merit  of  our  works,  or  their  fuffi- 
ciency  to  procure  the  juftification  of  a  finner,  Rom.  iii.  27. 
iv.  2.  or  that  which  doth  exclude  the  help,  and  the  afliftance 
of  the  grace  of  God  in  Chrifl,   1  Cor.  i.  29,  31,     To  proceed 

(gj  Ifa.  i.  16,  17,  18, 


EffeHual'  and  Special  Grace,  225 

then  to  the  fecond  part  of  this  obje6llon,  that  by  our  clo6lrine 
the  glory  of  our  convcrfion  will  not  be  wholly  due  to  God, 
becaufe  man  cooperates  with  him  ;  this  will  be  fufTiciently 
accounted  for  by  obferving,  that  the  principle  by  which  man 
cooperates  with  him  in  this  work  is  derived  from  him,  and 
all  the  motives  which  excite  this  principle  to  aft,  arife  purely 
from  God's  preventing  and  exciting  grace:  Now  where  both 
the  principle  of  a£ling,  and  the  fole  motives  to  a£t,  are  from 
God  alone,  there  the  whole  glory  of  the  aftipn  mull  be 
due  to  him  alone.  Thus  though  wealth  is  the  fruit  of  induf- 
try,  and  it  is  the  diligent  hand  that  makcth  rich  ;  yet  becaufe 
God  gives  the  power  to  get  wealth,  and  it  is  his  bJciTing  on 
our  enterprizes  which  maketh  rich,  the  glory  of  it  is  due  to 
Gqd  alone;  and  we  muft  fay  with  David,  fh  J  riches  and  hon- 
or come  of  thee,  and  of  thine  own  have  we  given  thee  ;  all  this 
Jlorc  Cometh  of  thy  handy  and  ■it  \s  (ill  thine  own.  Alter  all 
our  indullry  to  ftnd  out  wifdom,  and  to  fearch  for  her  as  for 
hid  treafure,  we  mull  give  the  all  wife  God  the  glory  of  all 
the  wifdom  we  attain  to,  as  knowing  that  the  Lord  giveth 
wijdom,  out  oj  his  mouth  comeik  underjlanding.  Thus  St, 
Paul  faith,  (i)  1  labored  more  abundantly  than  they  all  ;  and 
y?t  afcribes  alf  to  the  grace  of  God  thai  was  in  him:  and 
though  Paul  did  plant,  and  Apollos,  water,  yet  becaufe  God 
gave  the  inereafe  ;  (kj  neither  faith  he,  is  Paul  or  Apollos  to 
be  deemed  any  thing,  but  all  muft  be  afcribcd  to  God  that 
giueth  the  inereafe.  So  when  the  apojile  faith,  (Ij  it  is  not 
of  him  that  wilUth,  nor  of  him  that  runneth,  but  of  God  that 
fheweth  mercy,  moll  of  the  fathers  defcant  thus  upon  thofe 
words,  It  is  not  of  him  that  willelh  nor  of  him  thai  runneth 
only,  but  oj  God  that  fucocth  mercy,  and  cromns  the  work  by 
his  affflance;  for  otherwife,  fay  they,  it  cannot  be  our  duty 
either  to  will  or  run,  provided  we  can  neither  by  willing,  or 
by  running,  do  any  thing  to  incline  God  to  fliew  mercy ;  and 
why  then  doth  God  blame  us  for  not  willing,  Matth.  xxiii. 
27,  John  v,  ^o.  and  requires  us  Jo  to  run  that  tSe  may  obtain  f 
1  Cor.  ix.  14.  Hcb.  xii.  1.  And  whereas  againft  this  it  is' 
objeQed,  that  according  to  this  interpretation  it  might  be  faid, 
7t  is  irot  of  God  that  fieweth  mercy  only,  hut  of  man  who  xoills 
and  runs ;  Origen,  J?t.  Chryfoflom^  and  Theophylacl  anfwer, 
{hat  this  follows  not,  becaufe  mi;n's  willijig  and  running  would 
not  avail  without  the  divine  aid  to  enable  him  to  run,  and  his 
grace  and  mercy  to  accept  his  running;  and  therefore  accord- 
ing to  the  cuftom  of  the  fcripture^  the  eflccl  is  to  be  afciibcd 

(h)   I  Citron,  xxix.  12,  14,  16.- —  (i)  i  Ccr.  xv.   »o.  —  (k)  i  Cor. 
y.  6,  7. (iJ  Rora.  ix.  IJ. 


226  EffeBual  and  Special  Grace, 

tb  the  chief  agent    only,  as  when  it  is  faid,    except  the    hord 
build  the.  houjc,  they  labor  in  vain  that  build  it.  Plal.  cxxvii.  j. 
idly.  Our    Lord  and  his  apojlle   often   conrimend  the  good 
aftions  of   mer,  and  Chriji  will  at   laft    fay   to  the  righteous 
man,  well  done  thou  good  and  faithful  ferv ant ;  therefore  hq 
that  turns  from   his  evil  ways,  and  doth  that  which  is  right  in 
the   fight  of   God,  is  commendahle,    and  doih   that  which   is 
praifeworthy  ;   for  God  doth  not  judge  of  things,  or  perfons, 
otherwife    than    they  are.       If  then  this  be   the  confequence 
charged  upon   our  opinion,   that  it  makes  fonie  praife   belong 
to  the   convert  and  the    believer,  God  himfelf  o\vx\%  the  truth 
of  ii,  by  rcquiringus  to  do  what  is  honorable  d.i\di  praifezvorthy, 
Philip,  iv.   o.  to  fuffer  for  confcience  towards  God,  tSto  ^a.p 
yAp^-f  j'^"'  ^^'^-^  '-^  thankworthy,    i  Pet.  i.    15,  20-  and  faying, 
that  our  faith  zoill  bejound  to  our  praift,  honor  and  ^lory  at 
the  revelation  oj  Chnjl  Jejus,  i  Pet.  i.  g,  i®.     The  contrary 
do61rine  is  liable  to  this  jult  exception,  that  it  doth  confcquen- 
tially  adert,  that  no  thanks  are  due  lor  any  kindnefs  received 
if  he  to  whom  it  is  done  be  not  merely  paffive,  and  if  he  that 
receiveth  a  kindnefs  be  but  fo  much  as  active  in  receiving  or 
accepting  it,  the  glory  of  it  rqdounds  to  hina  rather  than    to 
the  benetador  ;   fo  that    we  m.uft  not   exp.eft   froiti  Xhrijl  the 
praiie  and   Glory    of  feeding  his  hunji^ry  fiiembers,   uniefs  we 
put  the  roeat  into  their  mouths,*  or  of  clothing  them  when  na- 
/led,  unlcfs  we  put   the  clothes    upon  them  ;  or   of   receiving 
them  into  our  houfes,  thougli  v/e  dp  invite  and  open  the  door 
lor  them,  unlcfs  we  force  them  in  ;  that  he  who  gives  a  prif- 
oner  money  fuff.cient  to   pay  off  his  debt,  is   not  to  have  the 
glory  of  his  releafe,  if  he  require  the  prifoner  to  tell  out,  and 
deliver  the  motley  to  the   creditor;  Snd  that  the   prince  who 
pardons  his 'ccridem'ned  fubjeft,  upon  condition  that  he  will 
plead  his  pardoil,  is  not  to  have  the  fole  glory  of  that  pardon- 
injT  mercy  •and  the  true  confequence  from  this  is,  faith  Dr. 
Ctaget,  that  tlie'glr»ry  of  God's  grace  wholly  depends  upon  the 
iullcnnei^  and  obiliiiacy  ot  men,  and  that  the  only  way   to  ad^. 
vance  it,  is  by  a  flout  oppofitiou  and  fpitcful  refinance  of  it, 
P;irt  ii.  p.  2c8.       ■  •     ■     ;      ■ 

'  Section  IX. —  ObjtB-ion  2^,  Laflly,  it  is  cbje6ied,  that 
the  opinion  which  makes  the  grace  oi  God  rcfilfible,  leaves' 
it  Urioertain  whether  any  01^  will  be  converted  by  it,  of  not. 

Anjivrr  1.  To  this  1  anfvver  ;  (ly?.)  That  it  leaves  it  as  un- 
certain whether  any  one  V.' ill  be  unconverted,  or  not;  an^l 
lurely,  that  Opinion  which  affords  the  encouragement  to  all, 
-that  God,  notwitliflanding  their  fall,  will  afford  means  fufH- 
cient  to  convert  them,  if  they  c\o  not  neglc6t  «nd  refufe  to  ufe 
tiicm,  is  much  to  he  preicrred  before  liiat  which  tells  thein 
he  huih  from  cterniiy  palled  an  att  of  preterit  Ion  on  the?h,  and' 


EffeHual  and  Special  Grace,  227 

by  tliat  excluded  them  out  of  the  nunjber  of  the  ele£l,  i.  e.  of 
them  wlio  only   fhall  be  faved. 

Aujtcer  2. — 2dly.  A  man  may^  notwithftanding  this  opin- 
ion, be  infallibly  certain,  othcrwife,  that  many  will  be  found 
true  converts  at  the  laft,  becaufe  he  knows  that  many  have  al- 
ready died  in  the  fear  of  God,  and  in  the  faith  of  Chrijl,  and 
becaufe  the  \\o\yf crip  tares  do  afTure  us  \hz\  fomr.  Jliall  drife  ib 
evcrla/lwg  life^  and  receive  the  end  of  their  Jaitk  in  the  Jal- 
vation  of  their  fouls. 

An/wer  3. — 3^/)'.  To  fay  that  it  is  barely  .  poffible  ifi  the 
nature  of  the  thing  that  none  may  be  converted  hath  no  incon- 
vanience  in  it,  becaufe  it  tends  not  to  hinder  any  man's  en- 
deavors after  his  converHon,  any  more  than  the  Hke  polTibili- 
ty>  that  no  man  may  thrive  by  his  induftry,  or  grow  rich  by 
Jiis  trading,  or  have  a  fafe  voyage  at  fea,  or  a  plentiful  crop 
by  fowing,  or  health  by  takiag  phyfic,  hinders  men  from  do- 
ing any  of  thefe  actions.  It  is  no  imputation  upon  divine 
wifdom,  that  God  himfelf  complains  he  had  given  his  law  to 
the  Jews  in  vain  ;  nor  did  St.  Paul  conceive  it  any  defe6l  in 
the  grace  of  God,  "that  it  might  be  received  {71  z^^r^  by  the 
chnxchesoi  Corinth,  2  Cor.  vi.  1.  o'iGalatia,  Chap.  iu.4.and 
of  Thejfalomca^  1  Thell.  iii.  ^5.  and  by  parity  of  reafon  by  all 
other  churches.  It  is  poflible,  that  no  one  I'ubjeft  may  obey 
the  laws  of  his  tuperlor,  becaufe  they  have  free  will,  and  may 
do  evil  under  the  llrongeft  obligations  to  do  well ;  but  Ihould 
the  world  be  left  therefore  without  human  laws,  or  be  govern- 
ed by  irrefiftible  force,  oir  not  at  all  ?  Nay,  rather  that  iree- 
dom  which  includes  a  bare  poflibility  that  all  may  difobey, 
proves  the  wifdom  and  jullice  of  governing  mankind  by  laws 
attended  with  moral  inducements  to  obedience  ;  whereas  if 
we  fuppofe  men  to  be  under  a  heceffity  eithei:  ot  doing  what  is 
required,  or  of  doing  the  contrary,  it  is  very  hard  to  under- 
ftand  how  governing  them  by  moral  means  Ihould  be  w^ifc  if* 
the  former  cafe,  or  juft  in  the  latter. 


DISCOURSE      IV. 


Of  the  freedom  of  the  WILL  of  MAN. 


CHAPTER      I. 


The  State  of  the   Qiiejlicni 


OR  the  due  ftating  of  this  c[ueftion  con- 
cerning the  liberty,  or  freedom  of  the 
will  of  man,  let  it  be  noted. 

Section  I. — ijl.  That  the  flate  of 
man,  in  this  world,  is  a  ftate  of  trial  of 
probation,  as  will  be  evident, 

iji.  From  all  thoie  places  in  which 
God  is  faid  to  exercifc  his  difpenfations 
towards  his  people,  to  prove  them  wheth- 
er they  zvoiild  walk  in  his  ways,  or  not  ;  as  in  thofe  words,  / 
unll  rain  hr tad  from  heaven,  to  prove  them  -whether  they  will 
jv^k  in  my  ways,  or  not,  Kxod.  xvi.  4.  ?.  c.  Whether  the  con- 
llant  provifions  I  make  for  them,  will  induce  thwn  to  contin- 
iie  fledfaft  in  my  fervicc.      When  they  were  terrified  at  the 


JFrecdom  of  the  Will  of  Man.  22-9 

dreadful  fights,  and  the  voice  they  heard  at  the  giving  t>{  the 
law,  Mofs  fpeaks  to  them  thus,  fear  noi,  for  God  is  cdme  to 
prove  ypu.  Chap.  xx.  20.  (i.  e,  to  try  whether  you  uill  be 
true  to  the  promife  made  Chap,  xix,  8.  viz.  all  that  the  Lord 
hath  J'poken  zve  will  do  J  and  thai  his  fear  may  be  before  your 
faces  that  you  fn  not.  And  fo  in  many  other  places,  whic'a 
will  hereafter  be  confidered* 

Q.dly.  From  all  thofe  places  in  which  God  is  faid  to  try 
men.  Thus  St.  Paul  fpeaks  of  the  trial  oj  mens  zvorks  by 
fire,  1  Cor.  iii.  13.  of  the  ^r/<2/ of  \\-\q.  Macedomans\iy  afflic- 
tions, 2  Cor.  viii.  7.  St.  Jaines  faith,  that  the  trial  of  our 
faith,  by  temptations,  worketh  patience.  Chap.  i.  3.  St.  Pe- 
ter, that  the  trial  of  our  faith,  (by  manifold  temptations,  if 
v/e  continue  fledfaJft  in  it  J  zvill  be  found  to  our  pr&ife,  honor 
and  glory  at  the  appearing  of  Jefus  Chrif,  1  Pet.  i.  7.  and 
fpeaketh  of  a  fcry  trial  which  was  come  to  try  them,  Chap, 
iv.  12,  Our  biffed  Lord  faith  to  the  church  of  Smyrna,  be- 
hold the  devil  will  cafl  fome  of  you  into  prifon  that  he  may 
try  you.  Rev.  ii.  10.  ana  prophefies  of  an  hour  of  temptation, 
which  fiall  come  upon  all  the  world  to  try  them  that  dwell 
upon  the  earth  ;  to  omit  many  places  of  like  nature  in  the 
Old  Trflament,  viz.  Pfal.  Ixvi.  12.  Jer.  ix.  7.  Dan.  xi.  35. 
xii.  10.  Zech.  xiii.  9. 

3^!'/)'.  From  ail  the  promifes  and  threats  recorded  in  the 
fcrxpture,  to  engage  all  men  to  repent  and  turn  to  God  \  for 
no  fuch  thing  is,  or  can  reafonably  be  oflfercd  to  them  who 
are  already  in  a  fixed  (late  either  of  happinefs  or  niifery  ;  and 
it  is  contrary  even  to  the  nature  of  thofe  motives  to  be  offered 
to  them,  who  neither  can  be  induced  by  the  hopes  of  prom- 
ifes, or  fears  of  fufferings,  to  change  their  prefent  ftate. 

4^/^/v.  From  all  the  exhortations  of  the  holy  fcripture  to 
men,  to  watch  and  fray  that  they  enter  not  into  temptation, 
and  to  pray  they  may  not  he  led  into  temptation  ;  from  the 
liippofition  that  men  in  the  time  of  temptation  rmy  fall  away, 
Luke  viii.  13.  and  that  Satan  may  fo  tempt  good  chrijlians, 
that  the  labor  of  the  apojlles  7nay  be  in  vain  among  them, 
1  ThefT.  iii.  5.  For  what  is  temptation  but  a  trial  of  our 
faith,  fincerity  and  conftancy  ?  What  is  it  fo  enter,  or  be  led 
into  it  it,  but  to  be  in  danger  of  failing  by  it  ?  And  muft  not 
therefore  all  who  arc  in  a  ftate  of  temptation,  be  alfo  in  a  ftate 
of  trial  or  probation  ?  And, 

^thly.  This  will  be  evident  from  the  temptations  of  Satan, 
who  goes  about  continually  fee  king  whom  he  may  devour.  Fcr 
to  what  end  Ihould  he  tempt,  that  is,  endeavor  to  deftroy 
them,  if  he  knows  he  never  can  fucceed  in  his  temptations  to 
deftroy  the  eleft  ;  and  as  for  others,  quos  ad  perditicnem 
Deus  prcefcripfit^  and  who  are  left  by  God  ivfallibly  to  fail  of 


230  ■    Frtidom  of  the  Will  of  Mali. 

falvation,  he  need  not  do  it,  fince  God  hitnfelf,  accordinq  to 
this  doflrine,  Iiath  done  tliat  work  effe61ually  to  his  hand  ? — ■ 
\  ^-  To  what  end  (hould  he    Arive    to    hinder  the    progrefs  of  the 
-"  ^  j^ofpel,   feeing,  according  to  this  doftrine,  it  nluft  have  its  ef- 
ic£l  upon  the  eleft  infallibly  and  unfruflrably,  and  upon  oth- 
ers it  can  only  be  a   Savior   of  death  unto  death,   and  an  ag- 
•^ravation  of  their  condemnation  ^    To  what  end  fhouid  he  go 
wbout  to    hinder   the  converfion  of  any  man  ?    Mull  he  not 
know  his  labor  will  be  certainly  in  vain,  where  this  is  wrought 
by  a  divine    unfruflrable   operation,  and  is  as  needlefs  where 
God  iiath   decreed  not  to  vouchfafe   that  operation  ?    Now 
,  hence  it  follows, 

Coroll. — Section  II. — That  the  liberty  belonging  to  this 
queflion,  is  only  that  of  a  lapfed  man  in  a  ftate  of  trial,  pro- 
bation and  temptation  ;  rvheiher  he  hath  a  freedom  to  choofe 
Jite  or  death,  to  anfwer  or  rejeft  the  calls  and  invitations  of 
God  to  do,  by  the  aflillance  of  the  grace  afforded  in  the  gof- 
pel  to  him,  what  is  fpiritually  good  as  well  as  evil  ;  or  wheth- 
er he  be  deteriiilned  to  one,  having  only  a  freedom  from  coac- 
tion,  but  not  from  necefhty.  "i.  his  liberty  is  indeed  no  per- 
fe£lion  of  human  nature  ;  for  it  fuppofes  us  imperieft,  as  be- 
ing fubje6l  to  fall  by  temptation,  and  when  we  are  advanced  to 
the  fpirits  of  jujl  men  made perftd,  or  to  a  fixed  Hate  of  hap- 
pineis,  will,  with  our  other  imperfeftions  kc  done  away  ;  but 
yet  it  is  a  freedom  abfohueiy  requifite,  as  we  conceive,  to 
render  us  capable  of  trial  or  probation,  and  to  render  our  ac- 
tions worthy  of  praife  or  difpralfe,  and  our  perfons  of  re- 
wards or  punilhrncnis  ;  nor  is  this  liberty  effcntial  to  mail 
as  man,  but  only  neceflary  to  man  placed  in  a  flate  of  trial, 
2nd  under  the  power  of  temptatian.  And  therefore  vain  are 
the  enfuing  arguments. 

ijt.  That  God  is  a  free  agent,  and  yet  can  liave  no  freedom 
to  do  evil,  (ince  he  is  in  no  ilate  ot  trial,  nor  can  he  be  te?npi- 
edtodoetnl.  Ov,  <2.dly.  That  the  confirmed  angels  hdiV&  not. 
loft  their  freedom  though  they  cannot  fm  ;  for  if  there  was  a 
time  when  they  were  not  confirmed  in  goodncfs  as  now  they 
arc,  they  have  loft  tliat  liberty,  ad  ntruvivis,  they  then  had  ; 
and  heino-  thus  confirmed  they  are  not  in  a  ftate  ol  trial,  nor 
under  any  temptation  to  do  evil,  nor  are  their  aftions  now 
rewardable,  fince  they  already  do  enjoy  the  beatific  vifion, 
and  fo  they  cannot  atl  out  ol  rtfpe^t  to  any  future  recom- 
penfe,  or  be  induced  to  a6tion  out  of  hope  or  fear,  as  in  this 
ftate  of  trial  all  men  arc.  Or,  '>^dly.  That  the  devils,  and  the 
damned  fpirits  lie  under  no  capacity  of  doing  good,  or  under 
ft  necelfity  of  doing  evil,  and  yet  do  it  voluntarily,  their  ftate 
of  trial  being  paft,  and  they  Iiaving  no  farther  offers  of  grace, 
and  fo  no  jRonve  to  do  good  ;    liid  as  for  any   evil  they  are 


Freedom  of  the  Will  of  Man.  231 

now  necefTitated  to  do,  or  any  good  they  do  not,  they  are  not 
fubjeft  to  any  farther  punilhment,  the  damned  fpirits  bcin^ 
only  to  receive  at  the  day  ot  judgment,  according  to  zuhat  tkdf, 
have  dons  in  the  body,  or  in  tlieir  ttate  of  trial,  and  the  daiiul^'' 
ed  angels,  being  referved  to  the  day  oj  judgment  to  be  punfliei 
for  what  they  did  in  a  like  ftate  of  trial  ;  and  if  they  are  to 
fuffer  any  thiog  on  the  account  of  their  temptations  of  men 
to  do  evil,  or  to  draw  tiiem  from  their  obedience  to  the  will 
of  God,  they  fo  far  lie  under  no  neceffity  of  doing  this,  bit 
might  abftain  from  ihofe  temptations.  Excellent  to  this  pun- 
pofe  are  thefe  words  of  fij  Mr.  Thorndike^  "  We  fay  not 
that  indifference  is  requifiie  to  all  freedom,  but  to  the  freedom 
of  man  alone  in  this  flate  of  travail  and  proficience,  the  ground 
of  which  is  God's  tender  of  a  treaty,  and  conditions  ot  peacq 
and  reconcilement  to  fallen  man,  together  with  thole  precept^ 
and  prohibitions,  thofe  promifes  and  threats,  thofe  exhorta-( 
tions  and  dehoitations  it  is  enforced  with  ;  fo  that  it  is  utterl)'' 
impertinent  to  alledge  here,  the  freedom  ot  God  and  angelsj 
the  freedom  of  faints  in  the  world  to  come,  the  freedom  of 
Chrift's  human  foul,  to  prove  that  this  indifference  is  not  reJ 
quifite  to  the  freedom  of  man,  becaufeit  is  not  found  in  that! 
freedom  which  they  are  arrived  to,  to  whom  no  covenant  is 
tendered,  no  precept  requifjte,  no  e>;hortation  ufeful." 

And  hence  arifeth  a  necefTity  of  faying, 

Section  111. —  \Jl.  That  the  freedom  of  the  will,  in  this 
flate  of  trial  and  temptation,  cannot  confilf  with  a  dttermma- 
tion  to  one,  viz.  on  the  one  hand  in  a  determination  tf>  good 
only  by  the  efficacy  of  divine  grace,  infcdllbly  or  unfruilrably 
inducing  to  that  operation,  or  engaging  men,  refpe6hi  Divinie 
Ordinationis  cerio  et  infallibiiiier  agere,  in  rfpetl  of  the  di- 
vine appointment  infallxhly  and  certainly  to  acl,  lo  that  he  con- 
not  tail  of  a6ling  ;  feeing  this  determining  operation  puts  him 
out  of  a  flate  ot  trial,  and  makes  him  equal,  when  this  divine 
impuHe  comes  upon  him,  to  the  Hate  of  angels  ;  fince  he 
who  mull  certainly,  and  without  fail,  do  what  the  divine  im- 
pulfe  doth  iacite  him  to  do,  is  as  much  determined  to  one,  as 
they  are.  And  this  is  farther  evident  from  the  general  deter- 
mination of  the  fchoois,  and  of  all  that  I  have  read  upon  thi« 
liibje6f,  that  the  genei'ai  will  to  be  happy,  and  not  to  be  mif- 
erable,  thous^h  it  be  voluntary,  is  not  tree  ;  becaufe  we  can- 
not choofe  either  not  to  be  happy,  or  to  be  miferable  ;  ar.d 
on  the  fame  account,  Uy  they,  this  will  is  not  praifeworthy , 
or  rewardablc.  There  alfo  is  no  pbce  for  ele6\ion  and  delib- 
eration about  this  action  ;  becaufe  all  elecfion  and  deiibera- 
tiou  is  about  \\ii  means  and   not  about  the  <i\.\d.     Ittheiefore 


'zj  F0,  Fa/rt  ii 


.  p.  1X2. 


23 i  Trteiom  of  the  Will  of  Man. 

where  I  am  by  the  divine  influx  determined  to  one,  there  is. 
equally  no  place  lor  refufing  that  one,  or  for  not  choofmg  it  ; 
that  acHon,  though  it  may  be  voluntary  upon  the  fame  account, 
it  cannot  be  free,  praifeworUiy  or  rewardable. 

Nor  can  this  liberty  confifl  with  the  contrary  determination 
to  one,  t;/z.  with  an  incapacity  in  men,  through  the  fall,  to. 
do  good  but  evil  only  ;  for  then  man,  in  the  Rate  of  trial,  muft 
be  reduced  to  the  condition  of  the  devil,  and  of  damned Jpiriti, 
vrho  though  they  are  not  determined  to  evil  actions  in  partic 
lilar,  are  )  et  determined  to  do  evil  in  the  general,  and  not 
good.  This,  indeed,  fome  fuppofe  he  is  by  being  given  up  to 
iiardnefs  of  heart,  and  a  judicial  blindjiefs,  or  by  a  cuftomary 
Iiabit  of  iniquity;  but  this  doth  rather  prove  the  contrary,  as 
being  not  the  natural,  but  the  acquired  flate  of  fallen  man;  it 
is  the  confcquent  of  a  couffe  of  fin,  to  which  he  never  v»'as 
determined,  and  which  he  never  can  lie  under  Without  abuf- 
ing  oi  that  grace  which  was  fufficient  to  prevent  it.  For  as 
fa)  Bifhop  BramhaU.  truly  faith,  "  God  liCver  fojfakes.  his 
creature,  by  withholding  his  grace  from  him,  until  his  crea- 
ture hath  firft  torfakenhim;  he  never  forfakes  his  creature 
fo  far,  but  that  he  may  by  prayer,  and  ufing  good  endeavors 
•obtain  the  aid  of  God's  grace  either  to  prevent  or  remove  hard-* 
nefs  of  heart,"  Moreover,  though  thefe  things  do  render  it 
exceeding  difficult  for  fuch  men  to  do  good,  they  do  not  render 
it  impofhble  tor  them  to  do  fo  ;  though  they  do  give  men  a 
ftrong  bent  and  powerful  inclination  to  Vv'hat  is  evil,  yet  do 
they  not  determine  him  to  do  it,  as  is  evident  from  God's  ap- 
plications to  fuch  men  to  reform  and  hearken  to  his  exhorta- 
tions ;  as  when  he  faith,  Ifai.  xlii.  18.  hear  ye  dmj,  and  look 
ye  tluid  that  ye  may  fee ;  and  to  Jervfahm  accujiomed  to  do 
evil,  Jer.  xiii.  23.  wilt  thou  not  be  made  clean,  token  fall  it 
once  be  2  Ver.  27.  When  he  fends  his  prophet  to  the  iinpu- 
dent  and  hard  hearted  houfe  oj  Ifrael  which  luould  not  hearken 
to  him,  faying,  ^0  and  [peak  unto  ihein,  whether  they  will  hear 
or  zodl  forliear :  iizek,  iii.  7,  11.  from  the  calls  of  ChriJ}  to 
t!ie  obdurate  Jews  who  had  eyes  to  Jee,  and  f aw  not.  Sec. 
Matth.  xiii.  12,  for  unto  them  he  faith,  thefe  things  I  /ay  unto 
you  that  ye  might  bejazcd;  and  again,  while  ye  have  the  light, 
believe  in  the  light,  that  ye  may  be  the  children  oj  the  light : 
and  lailly,  from  St.  Paul's  de/i're  and  prayer  Jo  r  Ifrael  when 
blinded,  and  lying  under  a  fpiriiual  f  umber,  that  they  might 
be  faved,  Rom.  x.  1,  and  his  endeavor  to  Javc  fome  oJ  them. 
Chap.  xi.  14.  And  if  fuch  perfons  arc  not  by  thefe  things 
determined  only  to  do  evil,  or  incapacitated  to  CiO  good,  much 
icfs  can  this  be  the  lad  ilatc  of  fallen  man  in   general,   before. 

,  «/Ca;t;g.  ofMr   H»b»,  p.  745- 


freedom  of  the  Will  of  Man,.  ^33 

h€  hath  contra6led  thefe  additional  indifpofitions  to  do  good, 
and  inclinations  to  do  evil.  This  will  be  farther  evident,  as 
to  both  parts,  from  tliis  confideration,  that  it  is  generally  own- 
ed that  the  a6lions  of  the  underftanding  or  the  mind  deferve 
neither  praife  nor  difpraife,  reward  or  punilhmcnt,  as  thsy 
proceed  purely  from  the  mind,  but  only  as  they  re fu It,  al?  im- 
perio  voluntatis,  and  come  under  the  power  of  the  <vill  ;  or 
that  they  deferve  praife  or  difpraife,  not  as  he  underllands, 
but  as  he  wills  to  underftand  ;  of  which  the  reafon  can  be  on- 
ly this,  that  as  they  proceed  from  the  underftanding  they  are 
necefTary  ;  for  when  evidence  is  propounded  and  difcerned, 
the  mind  doth  necelfarily  affent  unto  it.  If  tlicrcfore  in  like 
manner  when  God  unfruftrably  moves  the  will  it  cannot  butf 
confent,  why  fhould  that  aftion  be  more  praifeworthy,  than 
the  affent  of  the  mind  to  what  is  evident  ?  And  as  it  is  not 
culpable  in  the  mind  not  to  affent  where  it  hath  no  evidence  ; 
nor  can  it  properly  be  laid  to  do  fo,  becaufe  it  is  only  real  or 
feeming  evidence  which  caufeth  thataflent;  foil  it  be  only 
this  unfruftrable  operation  on  the  will  which  caufeth  it  to  re- 
pent and  turn  to  God,  and  it  cannot  will  to  do  fo  without  this 
powerful  motion,  but  muft  refufe  all  invitations  or  induce- 
ments fo  to  do,  which  do  not  come  attended  with  that  opera- 
tion, when  that  is  not  vouchfaied;  why  (hould  it  not  be  a,s 
unblameable  in  not  choofingto  repent  and  turn  to  God,  as  the 
mind  is  in  not  affenting  without  evidence,  feeing  this  opera- 
tion is  as  necefTary  to  that  choice  of  the  will,  as  evidence  of 
truth  is  to  the  afl'ent  of  the  mind  ?  Why  alfo  is  it  not  as  un- 
blameable in  rcfufing  to  repent  without  that  operation,  as  the 
mind  is  in  refuting  to  affent  without  evidence  ?  For  if  necef- 
fity  in  the  mind,  though  it  be  not  extrinfical,  or  that  of  coac- 
tion,  (of  which  both  will  and  mind  are  equally  uncapable) 
takes  away  from  its  ai6tions  praife  or  difpraife,  and  renders 
them  uncapable  of  either  of  them,  why  Ihould  not  an  extrin- 
fical necefTity  laid  upon  the  will  do  the  fame?  Add  to  this, 
that  thofe  Jchoolmcn^  who  affert  that  the  will  may  be  free 
where  the  aft  is  necefTary,  do  yet  confefs  that  in  that  cafe  the 
will  cannot  be  ddibtrans  :  whereas,  it  is  certain,  that  the  lib- 
ei'ty  of  man  in  this  ftate  of  trial  aiid  temptation  muft  be  de- 
liberative, if  it  doth  choofe,  there  being  no  eleflion  without 
deliberation.  And  hence  in  order  to  the  performance  of  his 
duty,  God  requires  him  to  ponder  and  conjider,  to  bri7}g  again 
to  mind,  and  lay  to  heart  his  fayings,  propofes  motives  and 
inducements  to- him  fo  to  do,  and  promifesand  threats  toexcita 
him  to  it  by  his  hopes  and  fears  ;  whereas  no  promifes  ara 
made  to  the  confirmed  angds,  no  motives  offered  to  engage 
them  to  chaofe  the  good,  no  evils  are  threatened  to  the  deviis 


£34  Freedom  of  the  Will  of  Man, 

or  the  damned  fpirits  to  deter  them  from  doing  evil.  I  con* 
elude  then  with  that  of  the  judicious  Bifhop  Bramhall,  God 
may\  and  doth  fo7ncii7nts  determine  the  will  of  man  to  one; 
but  tcheu  it  is  Jo  determined^  the  ad;  may  be  voluntary^  but 
not^ree. 

'  SECTION  IV. — idly.  This  a^Ts^HfTtov,  or  free  will  of  man, 
being  neither  an  a6l,  for  that  is  the  exercife  of  the  will ;  nor  an 
habit,  for  that  only  doth  facilitate  and  incline  to  aftion  ;  but 
a  faculty  or  power;  and  the  obje61;  of  that  power  being  in 
rnoral  a£lions,  fomething  morally,  in  fpiritual  sftions  fome- 
thing  fpiritually  good  to  be  chofen,or  fpiritually  evil  to  be  a- 
voided;  that  which  difables  any  man  from  choofing  what  is 
fpiritually  good,  or  relufing  what  is  thus  evil,  and  therefore  is 
deflruflive  to  his  foul  and  fpirit,  muft  alfo  take  away  his  liber- 
ty to  choofe  v/hat  is  fpiritually  good,  and  to  refufe  what  is 
fpiritually  evil. 

To  fay  here  the  man  thus  difabled  hath  ftill  a  freedom  in 
reference  to  thefc  aflions,  becaufe  he  hath  flill  the  power  of 
doing  otherwife  ;  that  is,  the  faculty  of  willing  otherwife  is 
not  taken  from  him,  even  as  a  man  when  he  fits  is  free  to  walk, 
though  he  cannot  walk  while  he  fits,  becaufe  he  hath  ftill  the 
power  or  faaulty  of  walking;  is  as  if  1  fhould  fay,  that,  a 
fnan  blinded  by  a  cataratt,  or  made  deaf  by  an  impediment  or 
ftoppage  in  his  car,  had  ftill  the  freedom  of  his  fight  and  hear- 
ing, becaufe  the  faculty  ot  feeing  and  of  hearing  ftill  remained 
though  the  exercife  of  it  was  obftrufted  ;  for  if  the  exercife  of 
the  faculty  of  the  will  to  what  is  fpiritually  good  be  as  much 
obftru6ted  by  this  dilability,  as  is  the  exercife  of  thefe  facul- 
ties obftru6led  by  the  difability  of  thefe  organs  to  convey  the 
motions  of  the  objetts  of  fight  or  hearing  to  the  brain  ;  there 
is  no  more  freedom  in  the  one  than  in  the  other,  to  the  ac- 
tions proper  to  each  faculty.  Nor  is  the  example  of  walking 
at  all  pertinent ;  for  therefore  am  1  free  to  walk  hereafter, 
though  1  now  fit,  be»aufe  no  obftrufiion  lies  upon  my  faculty 
of  walking  afterwards,  becaufe  I  do  at  prefent  fit  ;  but  were  I 
fettered  to  ray  chair,  or  confined  to  it  by  an  incurable  lame- 
nefs,  1  could  not  be  faid  to  be  free  to  walk  whilft  that  force 
or  lamencfs  lafted.  So  neither  can  a  man  be  faid  to  be  free  to 
do  what  is  fpiritually  good  becaufe  his  faculty  of  willing  ftill 
remains,  provided  he  be  equally  lame  and  impotent  as  to  fpir- 
itual things,  and  tfi£refore  equally  difabled  from  walking  iu 
the  ways  of  God.  Thus  Biftiop  ^r<5r.;«/ia//,  "To  fay  a  man 
ftill  retains  the  faculty  or  power  of  willing,  though  the  exer- 
cife of  it  be  in  this  cafe  determined,  is  in  efFe61;  to  fay,  a  bird 
is  free  to  fly  when  I  hold  his  wings,  becaufe  he  ftill  hatk 
wing's  to  fly  ;  and  a  man  chained  and  fettered  is  ftill  frse  to 


Freedom  of  the  Will  of  Man.  135 

v;a!];,  becaufe  he  ftill  retains  the  faculty  of  walking,"      Now 
hence  it  follows, 

(ly?.)  That  the  doflrine  which  teacheth  that  man  is  fo  utter- 
ly difabled  bv  the  fall  of  Adam,  that  without  the  eflicacious 
grace  which  God  vouchfafeth  only  to  fome  few  who  arc  the 
obje6is  ot  his  eleftion  to  falvation,  he  hath  no  power  to  do 
what  is  fpiritually  good,  or  to  avoid  what  is  fpirituajly  evil, 
Hiuft  be  deftruftive  of  the  liberty  belonging  to  man  in  a  ftate 
of  trial,  probation  and  proficiency  ;  and  fo  mull  be  fufficient- 
ly  confuted  by  all  thotajcripiures  in  which  God  declares  that 
he  dealt  thus  and  thus  with  his  people,  to  try  whetker  they 
would  walk  in  his  (latutes  cu*  not;  of  which  nature  are  the 
pafTages  cited  already  irom  Exod.  xvi.  4.  xx.  20.  and  thefe 
following,  Deut.  viii.  2.  He  led  thee  thefe  forty  years  in  the 
wildernefs,  that  he  might  humble,  thee,  and  prove  thee,  and 
know  (or  difcover)  what  was  i/i  thy  heart,  whether  thou  zvouldeji 
keep  his  commandments  or  not;  and  Ver.  16.  He  fed  thee 
with  manna  in  the  wildernefs,  that  he  might  humble  thee,  and 
and  prove  thee,  (whether  thou  wouldeft  be  obedient  to  his  laws) 
that  (fo)  he  might  do  thee  good  in  thy  latter  end.  And  Chap, 
xiii.  3.  The  Lord  thy  God  provetk  thee  fby  the  hUt  prophet  J 
to  know  whether  ye  love  the  Lord  yourGoa  with  aU  your  hearts, 
and  with  all  your  fouls.  And  Judg.  ii.  21.  The  Lord  drove 
not  out  the  nations  which  Jofliua  had  left,  that  by  them  he 
might  prove  Ifrael,  whether  they  xvould  keep  the  way  oj  the 
Lord  to  walk  in  it,  as  their  Jathers  did  keep  it,  or  not.  And 
Chap.  iii.  4.  They  were  lejt  to  prove  Ifrael,  to  know  zuhether 
they  would  hearken  to  the  commandments  of  the  Lord.  For  to 
what  end  (hould  God  thus  prove  them  who  lay  under  fo  great 
a  difability  that  they  could  not  obey  his  precepts,  or  avoid  the 
violation  of  them,  without  that  eflicacious  grace  he  was  not 
pleafed  to  vouchfafe  to  the  moft  or  them  ?  Or  why  does  he 
attempt  to  move  fuch  perfons  to  this  obedience  by  the  con- 
fideration  ot  his  great  goodnefs,  and  his  tremendous  majellv, 
and  by  the  remnant  of  the  nations  left  among  them,  who  weic 
not  to  be  induced  unto  it  by  rational  motives,  or  moral  per- 
fuafions,  but  only  by  an  untruftrable  operation  ?  Why,  laftlv, 
doth  he  try  zuhether  they  would  hearken  to  his  commandments 
as  their  forefathers  did,  provided  \.\\€\x  forefathers  (S^\^  this  on- 
ly bv  virtue  of  that  eflicacious  and  fpecial  grace,  he  was  not 
pleafed  to  vouchfafe  to  them  ?  To  try  men  whether  they  will 
do  what  he  knows  they  are  difabled  from  doing,  is  as  unfuita- 
ble  to  the  divine  wifdom,  as  to  make  laws  for  lapfed  man  im- 
poflible  to  be  performed  by  him,  and  then  to  punifh  him  for 
not  doing  what  he  could  not  do,  or  pertorming  what  he  could 
not  avoid,  is  unfuitable  to  the  divine  julHce  ;  and  as  to  ex- 
cite  them  to   their  duty  by  motives    which  he  knows  cannot 


236  Freedom  of  the  Will  of  Man. 

work  upon  them,  is  unfuitable  to  the  fincerity  of  .  God.     For 
did  ever  any  wife  man  go  about  to  try  whether  he  could  per- 
fuade  a  blind  man  to   fee,  or  a  deaf  man  to  hear,  or  an  impo- 
tent man  to  walk  ?    Or  did    he  ever  thiiik  it  fufficient   to  re- 
quire   them  to   do  fo    under  the    higbeft  penalties  ?  Or  fit  to 
punifh  them  all  their  life  long  for  not  doing  fo,  becaufe  they- 
had  contra£led  thefe  difabilities  by  their  own  perfonal   iniqui- 
ty ?  If  therelore  by  the  fall  of  Adam  all  men  are  as  truly  dif^i- 
T^led  from. doing  that  good  which  God  requires  o\  them  after- 
Avards,  or  from  avoiding  what  he  by  a    following  law  forbids, 
can  it  be   fuitable  either  to  the   divine   wifdom  or   juftice  to 
make  him  to  exaft  thefe   imppfllbiliiies  under   far  more  dura- 
ble and  heavy  penalties   from  r-uui  dilabled  thus  by   another's 
perfonal  fault,    before   he  had  a  being,  or   any  of    thefe   laws 
were  made. 

And    as  this  is  plainly  inconfiftent    with  a  flate  of  trial  and 
probation  ;    fo  is  it  alfo  incor.iiHent  with  the    new  covenant  of 
grate,  eflablilhed  in  the  blood  of  Jefus,  and  tendered  to  all  to 
^vhom  the  golpel  is  vouchfafed.     For  they  who   are  excluded 
from  the  benefits  of  that  covenant,  remillion  of  fins  and  Idlva- 
?ion  and  by    a  decree  of  preteriUon,  are  left  under  a  difability 
\(i  perform  the  conditions  of  that  covenant,   faith,  repentance 
and    obedience,  before  it   was  made  or  ratified  in   the  blood  oj' 
Jefus,  can  never  be  admitted  to  it,  or   be  the  better   for   it ; 
for  if  you  fay  it  is  tendered   to  them  as    well  as  others  on  the 
conditions  of  faith  ancl  repentance,  yet  il  thefe  conditions  were 
tendered  impofTible  to  them  by  the  fall  of  Adam,  whilit  he  was 
Mnder  the  firfl  covenant,  this  is  indeed  no  tender  ;   for  what  is 
only  tendered  on  an  impofhble  condition  is  indeed  not  tender- 
ed, but  in  effcft  denied;  according  to  that   rule  oi  logic,    im- 
pofTibile  habet  in  fe  vim  adverbii  univerfaliter  negantis,  an  im^ 
fojjible  condition  hath  in  it  the  jorce  oj  an  umverjal  negative, 
fsi'or  is  it  eafy  to   difcern    how  God  was  in  Chnjl  reconciling 
ike  world  to    himfelf  not  impiUing  to  thejn  their  fins  ;  if  firit 
the  fin  of  Adam  was   by  God's  arbitrary  imputation  formally 
their  fin,   and  then  the    fuppofed    difability   contra£fed    by  it, 
was  by  God  lo   iar  imputed  to  tbe  greaicfl  part  of  mankind, 
as  that  he  not   only  decrees  to   leave  them  under   it   without 
mercy,    pity  or  compaffion,  but    alfo  puniflieth  them  for  ever 
for  not    doing    what  they   were    utterly  difabled   by  this   law 
to  do. 

Section  V. — To  fay  here  that  mcH  thus  difabled  may 
(leferve  pnni{hment  for  the  evil  they  do,  though  they  cannot 
00  otherwife,  btcaufe  they  difobey  wiilingly,  and  choofe  to 
do  fo,  is  to  make  tlie  devils  and  tbe  damned  fpirits  farther 
punin^nble,  becaufe  they  alio  choofe  to  do  evil  ;  and  the  blell- 
td,  angels  rewardable,  becaufe  they  clu^ofe  to  do  good,  and  do 


Freedom  of  the  Will  of  Man,  237 

It  willingly.  If,  indeed,  man  doth  choofe  at  all,  he  muft 
choofe  wilHngly  ;  ior  that  is  only  to  fay,  /le  choofcth  by  his 
will.  But  yet,  if  he  lies  under  an  utter  difability  of  willing 
and  of  doing  otherwife,  and  upon  that  account  doth  only  what 
is  evil  and  not  fpiritually  good,  no  man  can  reafonably  judge 
he  is  ftill  left  under  a  ftate  of  trial  or  probation  whether  he 
will  do  good  or  evil,  much  lefs  that  good  and  tvxl,  life  ana 
death  is  fet  before  k'lm  ;  and  that  it.  is  in  his  hand  or  power 
to  choofe  eithei  of  them  ;  and  yet  that  this  was  the  ancient 
do6irine  of  the  J^ezi's  we  learn  from  thefe  words  of  the  fon  of 

Sy rac h,  Chzp.  xv.  11 17.     He   hi^nfelf  made    man  from 

the  beginnings  and  left  kvm   in    the  hands    of  his  counfei  ;  if 
thou  willefi  to  keep  the   commandments,  and  to  pcrjorm  accept- 
able  faiikjulnef^,  he  hath  fet  fire  and  water  before  thee,  fir  ticK 
forth  thy  hand  to  whether  thou  wilt.       Before  man  is  bfe  and 
death,  and  whether  he  liketh  fliall  be  given  him  ;  and  this  he 
leant  from  thofe  words  of  Mc>y^j-,   Deut.  xxx.  15.     I  have  ft 
before  thee  this  day  life  and  good,   death   and  evil,   in  that  I 
cd?nmand  thee  to  love   the  Lord  thy    God,    and  to   walk  in  his 
way.      And  Ver.  19.  I  call  heaven  and  earth  to  record  againfi 
you  that   I  have  fet   before  you  life   and   death,    blefjivg  and 
ctirfng,  therefore  chooj'e   life.     Where  Maimonides  faith,  (b) 
That  the  wills  of  men  are  under  no  force  or  coaSlion,  but  are 
free  agents  ;    and  therefore  precepts  are  impofed  upon  them 
with  punifhments  threatened  to  the   difobedient,  and  with  re- 
wards promifed  to  them  who  keep  God's  commandments.     And 
from  the   words- preceding,  it  is  evident  that  thefe  command- 
ments were  neither  foabftrufe  that  they  could  not  know  them, 
nor   fo   difficult  to   the   japfed  Jews  that  they  could  not  do 
them  ;   for  thus  they  run,  the  commandment  which  I  command 
thee  this  day  is   not  hidden  from  thee,  neither  is  if  afar  off, 
that  ye  fJiould  fay,   who  f  mil  go  up  to  heaven,   or  beyond  the 
fea  to  bring  it  to  us,  that  we  may  hear  it   and  do  it  ?  But  the. 
word  IS  very   nigh  to  thee,  in  thy  mouth,  and  in  thy  heart  thai 
thou  mayefi  do  it ;  i.  e.  that  thou  mayeft  have  nothing  more  to 
do  than  to  put  it  in  praftice.     Now  to  fay  to  men" utterly  dif- 
abled  from  choofing  life   or   keeping   God's    commandment?', 
he  hath   left  thee  in  the  hands  of  thy  counfei,  if  thou  willefi  to 
keep  th'  commandments  ;  that   before  them   is   If e  and  death, 
and  whether  they  will  fliall  be  given  them,   is  furely  to  delude 
them  with  vain  words  ;   to  fay,  ]ee  I   have  ft  before  the  life 
and  death,  good  and  evil,  in  that  I  command  thet   to  love  the 
Lord  thy  God,   and  to  zvalk  in  his  way  ;  j.  e.  in   that  I  com- 
^land  thee  upon  pain  of  my   eternal    difpleafure  to  do  what  I 
\no\v  thou  canft  not  do,  yea,  to  do  this  with  the  fokmnity  of 

(bj  Com.  on  Pixke  Avoth.  c.  8. 


238  Freedom  of  the  Will  of  Man', 

calling  heaven  and  earth  to  record  againjl  them  who  would 
not  embrace  life  and  blifs  ;  to  bid  them  ckoofe  life  who  could 
no  more  choofe  it  under  this  difability  than  they  could  rend  a 
rock  in  funder  ;  to  tell  them  for  their  encouragement  who 
were  fpiritually  blind,  that  the  word  was  not  hidden  from 
them,  or  difficult  to  be  known  by  them  ;  and  them  that  were 
Spiritually  deaf,  and  hard  of  heart,  that  the  word  was  7n  their 
heart  that  they  might  hear  it  and  do  it,  is  that  which  cannot 
poflibly  proceed  trom  a  God  of  truth,  uprightnefs  and  fincer- 
ity  ;  but  is  rather  like  the  temptations  and  allurements  o'l  Sa- 
tan, mere  delufions,  falfe  promifes,  and  pretences  of  kindnefs 
to  thofe  fouls  whofe  ruin  he  defigns.  And  then  when  we 
confider  that  St.  Paul  hath  transferred  thefe  very  expreflions 
(c)  to  the  luord  of  jaith  which  the  apojlles  preached:  It  is 
^Ifo  certain  that  men  under  the  gofpel  difpenfation  lie  under 
no  fuch  difability  of  believing  unto  righteoufnefs  now,  which 
the  grace  tendered  with  the  gofpel  is  not  fufficient  to  remove. 
Ami,  indeed,  to  introduce  the  bleffed  Jfiis  declaring  that  the 
jews  were  given  up  to  the  feverefl:  judgments,  becaufe  he 
would  have  gathered  them,  and  they  would  not  be  gathered  i 
and  that  they  would  die  in  their  fins,  becaufe  they  zuould  not 
come  unto  him  that  they  might  have  life  ;  when,  \f}.  By  vir- 
tue of  an  a6l  of  divine  preterition,  they  were  left,  faith  Bifli- 
ap  Davenant,  infallibly  to  fail  of  obtaining  Ife  ;  and, 
adly.  They  were  left  by  the  fall  under  an  utter  difability  of 
being  willing,  is  fuch  an  imputation  on  the  bleffed  Jfus  as 
cannot  he  thought  on  without  horror. 

idly.  That  opinion  which  faith  man  cannot  be  induced  to 
do  any  thing  which  is  truly  and  fpiritually  good,  without  that 
efficacious  grace  which  makes  the  doing  of  that  good  inevita- 
ble to  him,  and  the  afl;  unfruflrable  ;  mud  alfo  deftroy  the 
liberty  belonging  to  man  in  a  flate  of  trial  and  probation. 
For  what  is  it  to  fay  a  thing  is  to  me  inevitable  or  unfruflra- 
hie  by  me,  but  to  fay  I  have  no  power  to  avoid  or  fruftrate, 
and  fo  no  power  to  refill  that  aftion  ;  and  if  that  aftion  be  the 
aclion  of  the  will,  it  is  to  fay  I  have  no  power  to  will  other- 
wife,  and  fo  no  power  to  choofe  oiherwife  ;  fince  what  1 
choofe  I  ch#ofe  by  my  will.  And  then,  1/?,  I  am  no  more 
rcwardabic  for  choohnci  as  I  do,  than  the  blelfed  ang-els  are 
for  choofing  as  they  do  ;  and  it  is  as  vam  to  excite  men  to 
choofe  the  good,  or  refuje  evil  by  arguments  or  motives 
trom  promifes  and  threats,  as  to  move  bleffied  angels  by  them 
to  choofe  or  to  retufe  as  they  do  ;  for  as  they  being  determin- 
ed to  one,  cannot  need  thefe  motives,  fo  when  this  unfruftra- 
blc  operation  comes  upon  men,  they  can  as  little  need  them  as 

fcj  Rom.  X. 


Freedom  ef  the  WHl  of  Man.  239 

thefe  angels  do,  becaufe  they  are  as  certainly  infallibly  and 
unfruftrably  determined  to  one  as  the  angels  are  ;  and  as  they 
being  antecedently  determined  to  one,  cannot  ufe  thefe  mo- 
tives to  induce  them  or  incline  them  to  that  good  they  choofe, 
fo  till  lapfed  man  be  thus  determined  to  one,  he  cannot  ufe 
them  to  incline  him  to  the  performance  of  his  duty  ;  and,  tor 
the  fame  reafon,  as  long  as  this  aftion  is  deferred  or  withheld, 
we  are  as  little  liable  to  punifhment  for  not  doing  what  is 
fpiritually  good,  for  not  repenting  and  believing,  as  are  the 
devils  and  the  damned  fpirits,  becaufe  we  are  as  much  difabled 
as  they  are,  it  being  evidently  the  fame  to  have  no  motives  fo 
to  do,  which  is  their  wretched  cafe,  and  to  have  none  by 
which  we  can  be  moved  fo  to  do,  without  that  a£lion  which 
will  not  be  vouchfafed  ;  and  as  the  devils  are  not  determined 
to  one  in  individuo,  but  in  kind  only,  as  being  determined  to 
do  evil  in  the  general,  and  that  only  privately  tor  want  of  mo- 
tive or  inducement  to  do  otherwife,  fo  is  it  upon  this  fuppo- 
fition  with  lapfed  man  left  in  that  ilate,  without  provilion  of 
this  untrutlrable  grace. 

Section  VI. — To  fay  that  men  under  this  unfruflrable 
operation  are  ftill  free,  becaufe  what  they  are  moved  thus  to 
do  they  will  to  do,  and  do  it  with  complacency,  is  only  to  fa\' 
"man  herein  hath  the  freedom  of  an  ele6l  angel,  which  is  not 
rewardable  ;  but  not  that  he  hath  the  freedom  of  a  proficient, 
or  of  one  in  a  ftate  of  trial  and  pi'obation.  Again,  either  this 
divine  aftion  only  enabies  the  will  to  determine  itfelf,  or  it 
neceflitates  it  to  a6l  ;  i.  e.  to  will  ;  If  it  only  enables  it  to  do 
fo,  it  renders  not  the  aftion  certain  and  infallible,  for  the  will 
even  of  the  regenerate  perion  doth  not  always  neceffarily,  or 
certainly  choofe  what  it  is  able  to  choofe,  for  then  regenerate 
perfons  would  be  guilty  of  no  fin.  If  the  divine  motion  doth 
necetTitate  the  will,  then  is  there  no  power  in  the  will  to  do 
otherwife,  and  fo  there  is  no  freedom  either  in  that  will,  or 
that  complacency  which  neceffarily  follows  upon  that  divine 
impulfe. 

2)dly.  God  thus  unfruftrably  moves  the  will  either  by  rationa-1 
motives  and  perfuafions  only,  or  by  fome  phyilcal  influx  up- 
on it,  which  it  cannot  refifl  ;  if  he  ufes  the  firft  way  only,  it 
is  plain  that  his  motion  may  be  fruflrated,  fmce  the  regener- 
ate too  otten  atl  againfl  the  higheil  motives  and  the  mofl 
powerful  perfuafions  ;  if  by  a  phyfical  influx  which  the  will 
cannot  refill,  though  it  hath  contrary  motives  fo  to  do,  what 
can  be  further  requifite  to  the  compiilGon  of  the  will  ?  For  it 
my  hand  be  compelled  to  acl,  when  it  is  moved  by  an  exter- 
nal force  which  1  cannot  refill,  whv  is  not  my  will  compelled 
alfo,  when  it  is  atled  by  an  cxtrinfical  influx  of  God  which  it 
eannot  refift  ?  In  fine,  if  the  will  and  influx 'of  God  docs  tb.us 


S40  Freedom  of  the  Will  of  Man, 

unfruftrably  interpofe  to  determine  the  will  of  man  before  it 
deterniiaes  itfelt,  it  is  no  more  liable  to  an  account  for  afting, 
or  not  adingthan  the  earth  is  for  (landing  flill,  or  the  heavens 
ior  moving;  for  this  they  do  only  becaufe  the  will  and  aftioa 
of  God  in  putting  that  motion  into  the  one,  and  not  into  the 
other,  makes  it  nccelTary  tor  them  fo  to  do.  If  then  man  can 
do  nothing  that  is  fpiritually  good  till  this  divine  motion  de- 
termine him  fo  to  do,  and  then  he  cannot  but  do  what  he  is 
thus  moved  to  do ;  there  is  the  fame  neceflity  for  that  which 
he  doth,  or  doth  not  in  this  kind,  as  for  the  heavens  to  move, 
or  the  earth  to  fland  ftlU.  To  fay  there  is  yet  a  difference 
betwixt  thefe  two  cafes,  beoBufe  man  hath  a  remote  capacity 
of  doing  olherwife,  folves  not  the  difficulty  ;  for  if  that  ca- 
pacity cannot  be  exerted  without  this  determining  impulfe,  it 
is  as  none  at  all  without  it,  it  being,  as  to  our  fpiritual  inter- 
efts,  the  fame  thing  to  have  no  capacity  of  doing  good,  as  to 
have  none  that  we  can  exert. 

That  this  is  the  true  ftate  of  the  queftion  cannot  be  reafon- 
ably  doubted,  if  thefe  things  ferioufly  be  confidered. 

iji.  That  the  contrary  do6lrines  of  the  determining  influx 
on  the  one  hand,  and  the  fuppofed  difubility  which  renders  it 
ncceffary  on  the  other,  without  the  fpecial  grace  of  God,  to  be 
ftill  doing  evil,  have  no  countenance  from,  nor  firm  founda- 
tion in  the  holy  Jcriptures. 

Q.dly.  That  thefe  new  notions  concerning  the  confiftence 
of  a  liberty  that  is  rewardable,  or  penal,  with  nccefTity,  and  a 
det-ermination  to  one,  and  an  invincible  neceffity  connate  to 
fallen  man,  and  rendering  it  impofTible  for  him  to  do  what  is 
commanded,  or  to  avoid  what  is  forbidden  under  the  highell 
penalties,  is  evidently  repugnant  to  the  common  fenfe  and 
natural  reafon  of  mankind,  and  as  fuch  hath  been  rejeifled  by 
the  ckrijlian  writers.     And, 

o^dly.  That  the  chrijhan  world  for  four  whole  centuries 
condemned  it  as  dellru6tive  of  true  liberty,  of  the  nature  of 
vice  and  virtue,  of  rewards  and  pimifliments,  of  the  equity  of 
the  divine  precepts  and  of  a  future  judgment,  and  alfo  contra- 
ry to  the  plain  declarations  of  the  holy  Jcripture.     And, 

ifl.  That  the  dofclrine  of  the  determining  influx  rendering 
faith,  repentance  and  convcrfion  in  man  unfruftrable  and  irre- 
fiftible  by  man,  when  the  divine  influx  comes  upon  him,  and 
by  plain  confequence  impofhble  to  him  till  it  comes  upon  him, 
hath  no  foundation  in  the  holy  fcriptures,  hath  been  fuffi- 
ciently  demonftrated  in  the  third  difcourfe  concerning'  fpecial 
and  efFe£lual  grace  ;  to  which  I  fliall  only  add  this  ooe  ob- 
fervation,  that  fome  of  thofe  Jcriptures,  which  are  now  ufed 
to  prove  it,  viz.  God's  promife  to  take,  atoay  the  Jlony  hearty 
and  give  us  hearts  of  ficjh  ;  the  apojlles  words,  Thg.t  it  is  not 


freedom  of  the  Will  of  Man.  2^1 

tf  him  that  wills  or  runneth^  but  of  God  that  Jhewcth  mercy  ; 
and  that  it  is  God  that  worktth  in  us  both  to  will  and  to  do, 
were  the  very  arguments  ufed,  faith  faj  Origen,  by  them  who 
tleflroy  free  will,  J»a  to  {pyTtjy  ewayciv  dixokoi^iMocs  dvsTri^iKrus  t» 
cd/t^sn^xif  xxl  Iripcti  acuZ^ofxivas  d^vva,  reus  iy^i^axs  "npos  to  cciroKin- 
9x1,  by  introducing  natures  lo/l  and  incapable  of  being  Javed, 
and  others  /aved  which  could  not  pojfibly  periJJt  ;  which  as  we 
learn  frorh  (b)  Clemens  oi  Alexandria,  was  the  doftrine  of  the 
Bafilidians  and  Marcionites,  and  which,  faith  he,  makes 
faith  involuntary,  and  unworthy  oj  praife,  or  incredulity  of 
difpraife,  as  r/JOTjyK/xivr/v 't'j^iHjat  (^v'7n^-AMd-vxyx%v,  depending  on 
an  antecedent  necejfity ;  and  by  dejlroying  liberty  overthrows, 
Tov  fli/x£K(ov  Tfis  'Lwrnpixi,  the  foundation  oj  falvation,  and 
renders  all  retribution  unjufl,  and  fo  dejlroys  the  doBrine  of 
us  chriflians,  xvho  have  received  from  thefcriptures  that  God 
hath  given  (c)  ul^tui-v  x.al  ((^uyriv  dvro>ifr'.TopiK'hv,  a  power  fro7n. 
ourfelves  to  choofc  one  thing,  and  fy  from  another  ;  and  puts 
this  plea  into  the  mouths  of  wicked  men,  I  did  this  unwilling- 
ly,  and  was  compelled  to  do  it. 

Section  VII. — Again,  that  the  do£lrine  which  teachetk 
that  man  by  the  fall  hath  contra6}ed  fuch  a  difability  to  what 
is  good  ;  that,  without  the  fpecial  grace  ot  God,  he  can  do 
nothing  that  is  truly  good,  and  is  fallen  under  fuch  a  fervi- 
tude  to  fin,  as  renders  it  neceffary  lor  him  to  be  ftill  doing 
evil,  hath  no  foundation  in  the  holy  Jcriptures,  is  alfo  eafy  to 
demonftrate  ;  this  1  fhall  do,  frfl,  by  laying  down  the  doc^ 
trine  ot  thofe  divines  who  do  maintain  this  opinion,  as  it  is 
faith tuily  delivered  by  Le  Blanc  ;  and  then  producing  what 
they  alledge  irom  fcripture  to  confirm  it. 

Now  Le  Blanc,  in  his  thefes    of  the  liberty    of  man  in  the 
fate  of  lapfed  nature  to  what  is  morally  good,   hath  given  u$ 
the  do6lrine  ol  thefe  reformers  thus. 

if.  That  fdj  there  be  fonie  moral  precepts  which  man  in. 
this  lapjed  fate  cannot  do  at  all,  viz.  that  which  faith  neg- 
atively, thoufialt  not  covet  ;  and  that  which  faith  pofitively, 
thou  fialt  love  the  Lord  thy  God  with  all  thy  heart  ;  whence 
thcfe  things  neceflarily  follow,  that  God  muft  lay  on  lapfed 
man  an  obligation  to  impoftibilitics,  and  muft  command  him 
under  the  fevereft  penalties,  to  do  what  he  could  never  do 
from  his  birth,  and  to  avoid  what  he  had  never  power  to  a- 
void  ;  unlefs  he  "had  t,his  power  before  he  had  a  being,  or  any 
faculty  at  all  ;  and  confequently  that  he  can  only  requue  ihcf« 
impofiibilities  to  increafe  his  fin  and  cnhanfe  his  damnation. 

fa) yhWoz.  c.  21.  p.  43,  44. (b)  Struiii.  ii.  p.  363. fcj  P.  409. 

(d)  Pari «.   Sec.  ii.  ;ind  48.  •  ' 

ri  IJ 


242  Freedom  of  the  Will  of  Man, 

2clly.  That  according  to  the  doftrineof  the  fe)  ProteJlantSy 
thofe  anions  of  thars  zuhich  are  materially  good,  are  yet  Jot- 
viallyjins,  becauje  they  are  neither  done  out  oj love  to  God  as 
the  principle,  or  for  his  glory  as  the  end,  and  Jo  have  two  ef 
fential  dejctls  inconjijtent  with  the  nature  oJ  an  aBion  morally 
pood  :  whence  it  muft  follow,  that  by  endeavoring  to  obey 
God's  commands  as  well  as  they  can,  they  mu^  J  or  ?nally  Jin. 

^dly.  That  fJJ  mejl  Protejlants  deny  that  man,  in  the  Jlate 
cj  lapjed  Tiature,  is  Jree  to  chooje  what  is  v^drally  good,  and 
Jo  hath  loji  the  Jreedam  oJ  his  will  as  to  thofe  atlions  ;  and 
confeqiiently,  it  God  damn  him  for  not  doing  what  is  moral- 
ly good,  he  raufl:  damn  him  for  that  which  he  could  not  have 
the  will  to  do. 

^thly..  That  therefore  fg)  he  is  Jo  Jar  become  the  fervanf 
ef  Jin^  that  zvhatjoever  he  doth,  aon  poffit  nifi  peccare,  he 
cannot  but  Jin  ;  and  then  St.  Aujlin's  definition  ot  fin,  that 
it  IS  the  will  to  do  that,  a  quo  liberum  fuit  abftinere,  Jrom 
zuhich  he  could  abjlain,  muH  be  falfe  ;  though  he  faith  that 
the  conjciences  oJ  all  men  attejl  the  truth  of  it. 

^thly.  The  (h)  Protcfants,  faith  he,  teach  that  the  grace 
tJitliout  which,  nemo  bene  operari  poteft,  et  vel  unicum  opus 
revera  bonmn  efficere,  elFe  ipfam  gratiam  regenerantem  et 
juftificantera,  no  man  can  do  what  is  good,  or  perjorm  one 
good  adion,  is  regenerating  and  jufljyit^g  grace  ;  that  is, 
without  jujlijying  Jaith,  as  he  expounds  them  :  (ij  And  this 
grace,  faith  he,  hath  its  beginning,  progrefs  and  completion 
from  that  efficacious  grace,  by  which  God' in  us  doth  abolifh 
the  dominion  ojfin  :  Whence  it  muft  follow,  that  no  man  can 
begin  to  do  one  good  work  till  God  vouchfafe  that  efficaciotis 
grace,  which  will  end  in  his  fanftification  ;  and  therefore  all 
that  hope,  fear,  grief  tor  fin,  love  and  imploration  of  the  di- 
vine grace,  which  doth  not  end  in  this  fantlification,  muft  be 
fin,  or  at  leaft  no  good  work. 

Now  to  prove  things  fo  abfnrd  and  contrary  to  the  firft 
principles  of  reafon,  it  is  very  reafonable  to  expe6i  both  plain 
and  frequent  teftimonies  of  the  holy  fcriptures,  faying,  that 
man  is  by  the  fall  of  Adam  become  utterly  unable  to  do  any 
thing  that  -is  good,,  or  any  thing  that  God  requires  of  him  in 
an  acceptible  manner  ;  Yea  that,  by  reafon  of  that  fall  alone, 
his  faculties  are  fo  horribly  perverted,  that  he  can  do  only 
what  is  evil,  and  cannot  but  do  evil  •  whereas  the  whole 
fcripture  hath  not  one  faying  of  this  nature  ;  it  no  where  any 
farther  charges  the  wickedncfs  committed  in  the  world  upon 
this  fall  than  by  faying  that.^^  one  Jin  of  one  man,  fin  entered  into 
the  world,  and  death  by  fin  ;  but  doth  ftill  charge  it  either  up- 

(c)  From  Se6lion  n  to  the  zoth. (f)  Se£lion  4-3. (s)  Sc(5Uon- 

ro,  II,  39. ( h)  becUon  35. (i)  Section  33. 


Freedom  of  the  Will  of  Man.  243 

on  mens'  want  of  confideaation,  or  their  unwililngnefs  to  do 
what  they  know  to  be  their  duty,  or  on  the  corrupt  difpofi- 
tions  they  had  contra£led  through  along  courfe  of  fin.  It 
faith  indeed  that  fkj  no  man  can  bring  a  clean  thing  out  oj  an 
unclean  ;  that  is,  tliat  from  parents  obnoxious  to  fin,  will 
fpring  forth  children,  that  when  they  Come  io  difcern  betwixt 
good  and  evil,  will  be  obnoxious  to  fin  alfo  ;  for  ui  many 
things  we  offend  all,  and  therefore  cannotbejuftified  before 
God,  but  by  an  aft  of  grace  ;  fo.r  (I)  how  can  man  be  jujl  be- 
Jore  God,  or  how  can  he  be  clean  that  is  born  oj  a  woman  ? 
And  therefore  when  the  Encratttes  ufed  thefe  words  or  J^ob 
and  his  friends  againft  marriage,  as  introducing  a  polluted 
feed,  fmj  Clemens  of  Alexandria,  and  the  fnj  author  of  the 
quejhons  and  anftvers  afcribed  to  Juflin  Martyr,  lay  to  them, 
tkeje  things  you  can,  »Xa  vi  rpoTra  dpfxoi^siv  roXs  ^pfi^sTt,  by  no 
means  apply  to  children,  as  if  they  were  finners.  David  faith 
alfo,  behold  I  was  JJiapen  in  wicktdnejs,  and  in  Jin  did  my 
mother  conceive  me  ;  that  is,  fav  (0)  Clemens  of  Alexandria^ 
Chryfofom  and  Theodoret,  ke  fpeaks  this  of  his  mother  Eve^ 
and  our  firjl  parents,  whofe  pojlerity  was  begotten  after  they 
had  finned  :  and  faith  not,  as  the  Encratttes,  avpyjro/s-  t^Trs'G'aXov, 
foolfJily  interpreted  thefe  words.  Tht/'pJ  Jews  d^ndfqj  Ifidore 
interpret  this  of  his  mother's  conceiving  him  in  profiuviis^ 
which,  fay  they,  ufually  produced,  ryi'/xa  w  xaOa/;ov,  xai  iuKpc(~ 
rov,  a  body  impure,  illtempered,  and  fubjed  to  evil  pafjions. 
But,  2dly,  The  ufual  interpretation,  (without  that  hyperbole 
which  Grotius,  and  betore  him  Hejychius,  noted  in  thefe 
words,  comparing  them  with  thofe  of  the  fame  Pfalmi{l,/r^ 
the  wicked  go  ojlray  from  the  womb,  as  foon  as  tlicy  are  born 
Jpeaking  lies  ;  and  thofe  of  the  prophet  IJaiah  concerning  If- 
rael,  ffj  thou  wajl  called  a  tranjgrefor  foin  the  womb  ; 
where,  faith  the  judicious  Galaker,  he  cannot  mean  from  their 
natural  birth,  this  paflage  implying  fomething  not  common  to 
all,  but  peculiar  to  that  people)  doth  indeed  make  him  fay 
what  (t)  Clemens  of  Alexandria  abfolutely  doth  gainlay,  to 
wit,  that  he  was  born  in  fin  ;  but  doth  not  in  the  leaft  fay,  or 
hint  that  he  could  tluereiore  do  nothing  that  was  truly  good, 
or  that  it  was  neceflary  for  him  to  do  that,  or  any  other  evil 
that  he  did. 

•^dly.  Some  urge  to    this  effeft  tiie   complaint  of  God   a.- 
gainll  the  finners   of  the  old  world,  whofe  (uj   imaginations 

(k)  Job  xiv.  4. (I)  Job  ix.  ^.  xv.  14-  xxv.  4. ( m)   Strom.  3. 

p.  46S,  D. — -(n)  C^ii  et  Rclp.  88.  p.  445,  44<i- ( "> )  lb.-  p.  469. 

(p)  Vide  Miiisin  Locum. (q)   liidor.  L'atcn.  in  Mar.  c.  8.  p.  293. 

— — (r)  Pliil.  Iviii.  3. (f)  llu.  xlviii  8. (t)   He   was   born  when 

his  parents  were  finners,  ikKK  uv  «:1i?,  h  ci^:at.^riu,  Strom,  iii.  p.  469.  A. 
—~[uj  Gen.  vi.  j. 


244  Freedom  of  the  Will  of  Man. 

and  thoughts  of  heart,  faith  he,  were  evil,  and  only  €vil  con^ 
tinually  ;  therefore  man  in  his  lapfed  flate,  fay  they,  can  on- 
ly do  e\'il. 

Anftver.  This  is  alraoft  the  continual  miftake  of  thefe  men, 
that  they  afcribe  that  to  man's  lapfed  ftate  which  belongs  on- 
ly to  the  worft  of  men  who  had  corrupted  themfelves  by  a 
long  courfe  of  continual  impiety  :  For  inftance,  they  make 
all  men  (u)  children  oj  wrath,  from  thofe  words  ot  the  apof- 
tle  to  the  Ephejians,  which  plainly  relate  to  their  former  ftate 
when  they  lived  in  their  abominable  idolatries,  and  under  the 
eovernment  oi  the  prince  of  dar^nefs,  as  the  word  Ttors,  and 
the  context  plainly  fnews  ;  fee  the  note  there.  And  fo  was 
it  here,  God  himfelf  declaring  that  the  deluge  came  upon  the 
old  world,  not  for  the  fin  of  Ada?n,  but  for  the  wickednefs  of 
men  grown  f'vj  great  upon  the  earth,  and  continued  in  after 
the  warnings  of  his  prophets,  and  his  longfuffering  exercifed 
towards  them  for  120  years  ;  and  whereas,  to  ft:rengthen  this 
argument  they  add,  that  after  the  flood  the  fame  thing  is  af- 
firmed more  emphatically  of  mankind  in  general  in  the  prom- 
ife  made  to  Noah,  viz.  /  will  notfmite  the  earth  any  more  for 
man's  fake,  for  the  imagination,  of  man's  heart  is  evilfrottt  his 
youth.     Gen.  viii.  21, 

xfi.  Thefe  words  will  very  well  bear  a  quite  different  fenfe, 
viz,  I  will  not  thus  fmite  man  upon  the  earth  any  more, 
though  the  imagination  oJ  his  heart  be  (again)  evil  from  his 
youth,  as  before  the  flood  it  was  :  That  the  particle  chi  thus 
often  fignifies,  will  appear  from  fcveral  places  in  which  we 
fo  tranilate  it,  viz.  Ex.  xiii.  17.  God  led  them  not  through  the 
land  of  the  Philifines,  chi,  although  it  tuas  near.  Deut.  xxix. 
19.  If  any  man  fay  I  JJiall  have  peace,  chi,  though  I 
walk  in  the  imagination  of  my  heart.  Jofhua  xvii,  18.  Thou 
fhalt  drive  out  the  Canaanites,  chi,  though  they  have  iron  char' 
lots,  and  chi,  though  they  are  Jlrong  ;  fo  the  word  chi 
i5  ufed  thrice  in  one  verfe.  Jer.  iv.  30.  Though  thou 
clothfl  thyjelj  with  crimfon.  See  Noldius  de  Partic.  Hebr. 
p,  399.  Or  elfe  retaining  the  common  fenfe  of  this  particle, 
the  words  may  bear  this  fenfe,  I  will  not  any  morejmite  the  earth 
for  this,  or  upon  this  account,  that  the  imaginations  of  their 
hearts  are  evil, 

<2.dly.  The  word  Mineorihu  doth  not  fignify  from  their 
hirth,  hntoxAy  from  their  youth  ;  for  he  fpeaks  ol  the  imar 
ginations  of  their  hearts,  arwi  fo  only  of  the  time,  when  they 
are  able  to  entertain  and  profecute  the  thoughts  of  their  evil 
hearts.     Nor  doth  the  phrafe   fignify  an  original,   but  only  a 

fuj  Eph,  ii.  2, 1. fv)  Gen.  vi.  3,  ir,  12.— i  Pet.  iii.  20.— Jud, 

XIV.  15. 


Freedom  of  the  Will  of  Man.  ^45 

long  cohtra£ied  cuftom,  or  an  habitual  courfe  ot  doing  what  is 
good,  evil,  or  indifferent.  Of  doing  what  is  evil  ;  thus  fwj 
the  enchantments  with  which  the  Chaldeans  labored  from  their 
youth,  are  the  enrhantn)ents  which  they  had  long  pratlifed. 
fxj  Our  fathers  have  finned  Jrom  their  youth,  faith  Jtremy^ 
unto  this  day  :  i-  e.  they  have  continued  in  a  long  courfe  of 
difobedience.  AnA  ihz  vjhoredoms  oj  If  ael  frofn  her  youth, 
Ezek.  xxiii.  8.  is  her  long  courfe  oi  idolatry  begun  in  Egypt\ 
and  continued  in  the  wildernefs,  and  in  the  land  ol  Canaan. 
See  al fo,  Jer.  xxii.  21.  xxxii.  36.  Accordingly  it  fignifies, 
when  it  hath  a  good,  or  an  indifferent  fenfe  ;  as  when  Obadi- 
ah  faith,  he  had  feared  the  Lord  from  his  youth,  1  Kino-s 
xviii,  J 3.  i.  e.  he  had  lived  long  in  the  fear  of  God  ,  and  'Job, 
that  he  had  done  offices  of  charity  from  his  youth,  Ch.  xxxi. 
18.  and  David,  that  he  had  placed  his  hope  and  truft  in  God, 
from  his  youth,  Pfal.  Ixxi.  5.  Thus  is  it  faid  of  Jofph's 
brethren,  that  they  were  piepherds  fom  their  youtli.  Gen. 
xlvi.  g^.  and  of  the  prophets  in  Zechary^  that  7nen  taup'hi 
them  to  keep  cattle  from,  their  youth.  Chap.  xiii.  ^. 

Obje&ion  4. — ^thiy.  They  cite  to  this  purpofe.  thofe  words 
of  Chrf},  that  which  is  born  ofthefufli,  ts  fefti.  John  iii.  6. 
■whence  they  infer,  that  man  in  his  natural  ellate  can  do  noth- 
ing but  what  is  carnal,  and  therefore  finiul,  and  only  can  be- 
gin to  do  what  is  good  fpiritually,  when  he  is  born  again  of 
thefpirit  /  whereas, 

Anfwer  (ij/?.)  This  expofition  renders  it  impoffible  for  a 
man  to  do  any  thing  towards  his  own  converfion,  and  fo  renders 
all  God's  commands  and  exhortations  to  the  wicked  to  turn 
themfelves  from  their  iniquity,  ail  his  promifes  of  pardon  and 
reconciliation  to  them  that  do  fo,  and  all  his  threats  of  death 
if  they  negle£l  to  do  fo,  all  his  complaints  againft  them  that 
they  would  not  do  fo,  vain  and  abfurd  ;  and  ^^ly)  Cyril  of  Mtx- 
andria  faith  px->lyu'orifjix.  xsvov,  a  vain  trifle,  they  beit;g  then  on- 
ly commands  and  int-itements  to  perform  what,  if  u  ever  be 
done,  be  mufl  do  himfelf. 

zdly.  This  fxpofition  makes  the  words^fe/Ji  zndfe/Ji/y  birth, 
to  fignify  one  corrupted  by  his  llclhly  appetite,  and  atled  by 
his  carnal  wifdom,  and  fo  led  and  governed  by  the  motions  of 
the  flefh  ;  whereas  fzj  Tolet  hath  wel!  obfsrved,  that  to  be 
born  of  theffji  here  only  fign  fie  s,  to  have  that  natural  genera- 
tion by  which  a  man  is  born  into  the  world  of  the  will  of  the 
flejli,  this  being  the  only  bifth  Nicodemus  fpake  ot  as  a  thing 

/'•wJIfa.  xlvii.  12. fx)]iT.'m.'i.^. />'/Orat.  iii.  contr.  Jul.  p.  u?. 

(z)  iVlu;tuni  a  vcro  lenlu  loci  hujus  aoerraat  (.jui  carnem  lioc  loco 
pxponunt  de  carr.c  peccati,  ciini  nihil  hie  Ae  pcccatoagatiir  ;  et  qiiarnvir. 
niillnm  eflTet  peccannn,  vt-rum  r\\;  cjubij  natuin  e(t  ex  came  taio©!j.; 
C.omment.  in  Incutn. 


«»46  Freedom  of  the  WiU  of  Man, 

incredible  ;  becaufe  then  a  man  muft  enter  twice  into  his  moth' 
er's  womb.  This  therefore  is  the  plain  meaning  of  our  Lord^ 
that  befides  that  natural  Jbirth,  by  which  we  receive  only  our 
flelh  and  body  from  our  parents,  there  is  need  of  a  fpiritual 
birth  to  fit  us  for  the  kingdom  of  God  ;  he  therefore  faith  no 
one  word  of  any  neceflity  lying  upon  us  till  we  be  thus  born 
again  to  do  only  evil,  or  of  our  incapacity  to  do  any  thing 
which  may  contribute  towards  this  new  birth. 

^thly.  They  argue  from  the  words  of  the  apojile,  complain- 
ing in  the  perfon  of  the  natural  man  thus,  the  good  that  I 
would  do,  that  J  do  not,  but  the  evil  that  I  would  not  do,  that 
do  I,  Rom.  vii.  17,  19.  and  that  by  reafon  of  that  Jin  that 
dwelleth  in  me,  Ver.  20.  For  I  *[ee  another  tazo  in  my  menu 
hers,  warring  againji  the  law  of  my  mind,  and  bringing  me  in 
captivity  to  the  law  of  Jin  which  is  in  my  members,  Ver.  23. 
Now  he  that  cannot  do  the  good  that  he  would,  can  do  noth- 
ing that  is  truly  good  ;  and  he  that  through  the  power  ot  fm 
dwelling  in  him,  and  leading  him  captive  to  the  law  of  finj 
doth  the  evil  that  he  would  not  do,  is  a  flave  to  fin. 

Anfwer  ijl.  It  is  obfervable  from  \\\q fathers,  againfl  thefe 
obje^ors,  that  they  who  held  that  there  was  in  man  a  natural 
principle  of  etiil,  and  that  the  flefh  and  body  of  man  laid  a  ne- 
tejjity  upon  us  of  doing  evil,  iounded  their  plea  upon  thefe 
words,  as  we  learn  from  Methodius.  And  hence  fa)  Cyril  of 
Jsrufalem  advertifeth  us  not  to  attend  to  this  falfe  interpreta- 
tion of  the  apoflWs  words,  as  being  deftruftive  of  our  liberty, 
and  in  the  opinion  of  (b)  Methodius  and  of  St.  Cryfofiom,  fub- 
verting  God's  future  judgment  of  the  world, 

2,dly.  It  is  obfervable,  that  thefe  men  generally  interpret 
thefe  words  of  a  regenerate  perfon  ;  and  then,  if  they  prove 
any  thing,"  they  prove  that  this  is  alfo  the  ftate  of  men  renew- 
ed by  the  fpirit ;  and  how  are  they  then  freed  from  fin,  and 
become  fervants  to  righteoufnefs  ?  And, 

2fdly.  Whereas  they  make  their lapfed  man  to  have  loft  even 
the  power  of  willing  to  do  good,  and  to  be  totally  inflaved 
both  as  to  will,  mind  and  aElion,  the  man  here  mentioned  hath 
a  will  to  do  the  good  he  doth  not,  and  to  avoid  the  evil  that  he 
doth  ;  yea,  the  evil  that  he  doth  is  hatejul  to  him,  and  he  de- 
lighieth  in- the  law  of  God  in  the  inner  man,  and  with  his  mind 
ferves  the  law  of  God.     And  fo  as  Origen  upon  the  place  faith, 

fa }  M'j  «.!>)  JtanS?  Ttvo;  DCKH<m<;  l^-nyuixim  to  u  oi  o  e  Ss^w  tSto  woia;. 
Catecll.  4.  p.  31.  A.  tbto  il^^tv  e^l  to  auTe|«o-»o»  avctipcif  we  ci>a.[y.ii«  mu, 
iiva.yai»  ffiSio-afAtifnv,  il  yap  bx.  ixofiff  uXK  (xvafyMC^iuivoi  ujAaflufOjAiVf  TraXiy 
7ci  Tuv  KoT^ciiJtuv  Tuv  ijt*wpio'9Ei'  yefjutvu^fAiruv  hk  cut  ep^oj  Xojon. 

{•dj  Chryf.  in  locum.  'AA^a  1^  h  Kfiio-n;  w«?  ^s  '^ot  f  £g&9«»  w?  /lAe^Xatros 
w^o(7o5xa9«»  iTi^i/voIa*,  Scc,    Method,  apud  Epiphan.  flier.  64.  n.  49. 


Freedom  of  the  Will  of  Man,  at^f 

Bon  ufquequaque  alienus  eft  a  bonis,  fed  propofito  qiiidem, 
et  voluntate  ccepit  bona  requirere ;  he  is  noi>  wholly  cdurtated 
Jrotn  good  things,  but  in  his  purpoj'e,  and  his  will  inclined  to 
them,  though  not  yet  fufficient  to  perform  what  he  thus  propoj- 
es  through  the  power  of  cujlom  and  of  evil  habits  ;  cita  enim 
res  eft  voluntas,  for  the  zoill  is  quick  in  operation,  and  joon 
purpojeth  :  opus  vero  tardum  eft,  but  toe  are  flow  in  perform- 
ance, that  requiring  ufe,  and  labor,  and  art,  and  freedom  of 
impediments.  Now  1  inquire,  whether  in  this  will  to  do  gooc!, 
this  delight  in  the  law  of  God,  this  hatred  of  fin,  this  man 
doth  well  or  ill  ?  If  well,  he  can,  even  in  the  ftate  here  men- 
tioned, do  fomething  that  is  good  ;  if  evil,  it  muft  be  evil  to 
hate  fin,  and  be  unwilling  to  commit  it,  and  to  be  willing  to 
do  good,  and  to  delight  in  the  law  of  God  in  the  inner  man,  jnd! 
to  ferve  God  with  the  mind ;  and  then,  how  doth  that  differ 
from  ferving  with  the  flefh  the  law  of  fin  P 

'>^dly.  Origen.  St.  Chryfoflom,  Theodoret  and  others,  inter- 
pret thefe  words  of  men  under  the  thraldom  and  dominion 
of  fin  through  a  long  ufe  and  cuftom  ;  and  this  inter- 
pretation is  certain  from  the  words  of  this  Chapter,  the  apof- 
tle  fpeaking  of  men  that  were  carnal,  fold  un<i:r  fin,  which  is 
the  chara6lerof  the  greateft  finners,  \  Kings  xxi.  20.  Ifa.  li.  i. 
and  even  oirevolters  from  the  true  religion,  1  Maccab.  i.i^- 
and  this  is  reprefented  as  the  caufe  of  all  that  follows  froni 
Ver.  14.  to  the  24M. 

Lajlly.  They  conclude  this  from  thofe  words  of  the  apojlle. 
Chap.  viii.  6,  7,  1.  to  be  carnally  minded  (Gr.  the  wifdom  of 
the  flefh)  is  death,  becaufe  the  carnal  7nind  (Gr.  the  wifdom 
of  the  flefh)  is  enmity  to  God  ;  Jor  it  'is  not  fuhjcd'  to  the  law 
of  God,  neither  indeed  can  be  ;  fo  that  they  that  are  in  the 
jlefli  cannot  pleafe  God,  they  therefore  can  do  nothing  thiit 
is  truly  good,  nothing  that  is  not  evil,  and  dilpleafing  to  him. 

I  Anjwer  ijl.  That  this  was  another  of  the  texts  abuled  by 
\\\z  ancient  heretics,  to  prove  that  the  fiefli  was  by  natui^e  evil, 
itnagming  that  thefe  words  tended,  hs  lixZok'fiv  rrs  aapy.os,  to  the 
condonnation  of  ourfefJi,  or  mortal  bodies,  we  learn  trom  ["c J 
Epiphanius  and  St.  Cnryfofom  upon  the  place  ;  who  thcrt-- 
tore  well  obferves,  that  byy/^z  here  zve  ar^  not  to  underflund 
the  body,  or  thefubjlance  of  the  body,  dyo^a  tov  a»pxixoii  ^iov  y-at 
)i07iJAK-jv  xai  Tpv^ris,  Kxl  dsajTixi  ys'aovra  t^v  oXov  axpx.x  TroisvTa 
TOV  aii^pojitov,  but  a  zvorldly  carnal  life,  full  of  luxury  and  ri- 
otous living,  and  turning  the  zohole  man  into  flfJh,'A%  is  evident 
irom  the  phrafe;  the  wifdom  of  the  flefi  engaging  us  to  Jiiind^ 
only  the  things  which  belong  to  the  flufh,  and  to  be  of  the 
flefh,  as  the  true  chnjlian  is  of  the  fpirit,  being  led  by,  and 
itr&ilnng  in  the  fpirit.  And  faith  fdj  Methodius,  were  thi* 
(c )  Hscr.  61,  n.  49>  51. fd]  Apud  Ei>ipliair.  iWd.  n.  51-. 


248  freedom  of  the  Will  of  Man, 

■faid  of  them  tha^  are  In  this  body  of  flefli,  that  they  cannot 
pUajt  God,  they  who  commit  ~  theft,  whoredom,  or  any  other 
like Jm,  could  not  on  that  account  be  fubjeS,  to  reprehenjion  by 
^jitjijtidge,  it  being  impojjiblejor  the  fiejli  to  be  fubjeS  to  the 
law  of  God :  flus  ya-p  oiv  HAS/xTTTtov  soiivaro,  to  aafxa.  Kara,  rrv 
'nponnaav  avro:>  (^iiaiv  ^liiv  (e)  iivoufor  how  can  it  be  blameworthy 
in  the  body  that  it  lives  according  to  the  condition  of  its  na- 
ture ?  Nor  could  then  the  intemperate  perfon  he  reduced  to 
chajlity  and  virtue,  the  body  lying  under  a  natural  necejjity  not 
to  Dcfubjccl  to  the  law  oj  God. 

<idly.  The  apofile  doth  indeed  fay,  that  they  who  thus  mind 
carnal  things,  while  they  continue  fo  to  do,  cannot pleafe  God ; 
this  being  only  in  effeft  to  fay,  in  the  words  of  St.  Chryfojtom^ 
uouvaTov  Tiov/iphv  /xivovra,  that  whiljl  ?nen  go  on  in  their  Jinful 
courfes  they  cannot  pleafe  God,  or  live  injubjedion  to  his  laws  ; 
but  then,  faith  he,  as  Chrijl  only  faith  an  evil  tree  zvhiljl  it 
continues  Juch,  cannot  bring  forth  good  fruit;  but  doth  not 
fay  an  evil  tree  cannot  be  made  good :  but  on  the  contrary, 
faith,  make  the  tree  good  that  the  fruit  may  be  good,  fo  is  it 
here ;  for  this  apojile  by  his  frequent  exhortations  to  thefd 
carnal  men  to  crucify  the  fefli,  and  mortify  the  flfh  with  its 
lufls,  or  the  deeds  of  it,  and  to  put  off  the  old  man  with  its 
deeds  ;  by  his  threats  that  if  they  live  after  the  fefh  they  fiall 
die  :  and  by  his  promife,  that  if  through  the  fpirit,  they  do 
mortify  the  deeds  of  the  fefh,  they  fiall  live;  plainly  fhews 
that  men  may  ceafe  to  live  according  to  the  flefh,  and  may  ob- 
tain that  afTi fiance  of  the  fpirit  by  which  they  fhall  mortify 
the  deeds  of  the  flefli,  and  live  after  the  fpirit.  God,  faith 
Chryfofom,  hath  put  this,  ev  BXcuQspiJc  'npoa.ipiaus,  in  our  free 
choice,  fo  that,  h  aol  Xoittov  e^-i  kou  t«to  yivaadai  >idy.£iMO,fnce  the 
vouchfafement  of  the  gofpel,  it  is  in  thy  own  power  to  be  car- 
nally  minded  or  fpiritually  ;  and  now,  TrokX'n  -n  kitiraais  rrisipi- 
XomtploLs,  there  is  greater  frength  and  induce fnent  from  the  gof- 
pel fo  to  be  than  ever. 

Section  Vlll. — To  proceed  to  the  fecond  particular. 

That  thefe  new  notions  of  liberty  are  contrary  to  the  fenfe, 
and  repugnant  to  the  common  reafon  of  mankind,  will  be  ev- 
ident by  the  rules  laid  down  by  them  who  were  guided  only 
by  the  light  of  nature,  viz. 

yfi.  Tha;;  a  (aj  lawgiver  mufl:  aB  ahfurdly  in  com- 
manding that  which  it  is  not  in  tlic  power  of  his  fubjeds  to 
perform. 

(e)  Uetc,  That  eiraj  feems  here  diflocated. 
( a )  '  AtOtto;  ccv  iU  7a,V7»  vopa^iTuv  »  (/.h  tip   ii[My  Ir*  7rg«T7«»t       Arift. 
in  Moral.  L.  i.e.  9. 


Freedom  ef  the  Will  of  Man.  s^cf 

zdly.  That  vice  and  virtue  muft  be,  fbj  roc.  e^'  r;/xiv,  things 
\uhich  zue  are  free  to  do,  or  to  abfain  from,  becauje  they  are 
zvortky  of  praye  or  difpraife,  neither  of  zuhicli  agree  to  things 
done  unwUlingly ,  necejjity  rendering  things  unhlameable,  that 
being  only  to  he  blamed  which  is  in  our  power ;  and  there- 
fore that  fate  or  neceJJity  which  leaves  not  our  affent  or  ac^ 
lions  in  our  power,  takes  away  prafe  or  difpraije,  honor  or 
reward. 

^dly.  That  that  only  j^  fcj  voluntary  which  we  lie  under 
no  neceffity  to  do  or  to  forbear,  and  what  we  do  being  unwill- 
ing, we  do  cut  of  ntcefjity,  liberty  being  a  power  oj  afiing 
from  ourfelves,  or  doing  what  we  will ;  whence  they  infer  that 
fdj  vice  and  virtue  muit  be  voluntary,  and  that  there  can  be 
no  necejfity  of  doing  evil,  and  that  on  this  account  only  is  vice 
worthy  of  dfpraije. 

J^thly.  That  man  can  be  guilty  of  no  crime  in  doing  that 
which  he  could  not  avoid ;  for  (t)  what  is  evil  is  a  fault, 
faith  Cicero,  there  can  be  no  fault  in  not  doing  that  which  we 
have  no  power  to  do. 

Qthly.  That  what  is  natural  to  all  men,  cannot  be  evil  to 
any  man  ;  ffj  for  no  man  is  angry,  faith  Seneca,  ubi  vitium 
hatura  defendit,  where  nature  defends  the  vice  ;  nor  can  that 
be  evil,  faith  Cicero,  quod  a  naiura  pareiite  omnium  conflitu- 
tum,  which  owes  its  original  to  nature  ;  feeing  that  being  luhich 
conjults  the  good  of  mankind,  would  neither  produce  or  nour- 
ifh  that,  quod  cum  exantlaviflet  omnes  labores  incideret  in 
mortis  malum  fempiternum,  which  when  it  had  done  its  utmofl, 
mufl  be  fubjeB  to  eternal  death. 


(h )  "ETTitiKo*  xj  \'o\o',  hy.  iitl  TOK  KK^tr'ioi^,  Arift.  ibid.  T:-j;  yu^  Lva-tiant 
unT^ompo  Bvvov  eitcti  To  oe  Trap  r)^ut  aoe.77rorov  «  xj  to  fxti^Trlot,  x^  to  e»«>]Jo» 
^ra^aMAsS  £?»7ri(p^xe»,  Epifiret.  apud  Diog.  Laert.  L.  lo.  n.  133.  Nori 
funt  igitur  adenfiones  nequ'- attiones  in  noftra  poteftaie,  ex  >jiio  eftici- 
tur  ut  tiegue  laudationes  juitx  (int,  neque  vituperationes,  nee  honores, 
nee  fupplicia.  Cic.  de  Fato,  n.  ^d.  vid.  Sen.  Ep.  70,  Siiripliciutn  iii 
Epia  p.  27,  29,  igj. 

fcjEy.aa-iOfov^a.rloiAttf/.T)  aiixyy.a,t^oui,ivoi .  Arirfot.  in  Moral.  L-  I. 
C.  13.  Ka«  ©era  jt*-/j  iicoHei  •jr^oc.-flojx.iv,  uvcifKULOjx^voi  Tr^a.TiJfj.cii.  ibid,  t'^fas  ykp 
lATfo^sglan  £|ao-ia»  a.vTOTT^a.y'KX.<;,  Zeno  apud  Diog,  Laert.  1.  7.  n.  121.  Er 
ToiV  eip   *)f*rn  To»r«9«»,  x^  TO  Kdnlii.      Epidlet.  C.  30. 

fdJ  I'yiv  rs  xuKiay  lx««rjoir  iUui.  y^  t«»,  «|e?*)».  aJefzIa  ya.^   iniftiYi  ra  |i«»%- 

<Jein.  L.  2.  c.  II. 

fej  Tulc.  Qilseft.  3.  n.  31. ffJ  Ep-  94 

I  1 


250  Freedom  ef  the  Will  of  Mart,' 

6ih!y.  That  there  can  hef'gjno  confultation  or  defiberat'-on 
about  things  which  are  noi  in  our  pozver,  nor  any  rational  per- 
fnajion  to  da  tkein,  becaujt  thejt  acl'ions  can  only  bs  perjormed 
m  order  to  that  end ;  and  therefore  when  the  end  cannot  be 
obtained,  muft  be  done  in  vain.  And  hence  it  clearly  follows 
that  it  this  be  a  dofirine  of  chrijlianity,  that  men  not  yet  con- 
verted, or  in  their  lapfed  flate  can  do  nothing  which  is  truly 
good,  and  alfo  lie  under  a  neceffity  of  doing  evil,  they  ought 
not  to  think  or  deliberate  how  they  may  do  good,  or  may  a- 
void  the  doing  evil,  or  pray  for  the  divine  afTiIlance,  or  be 
forry  for  their  {i.ns,  nor  ought  any  man  to  perfuade  them  fo 
to  do  ; '  for  if  they  ought  not  to  do  evil  that  good  may  come, 
and  whatfoever  they  do,  whilfl  they  continue  in  that  ftate, 
though  it  may  be  materially  good,  \^  Jormally  Jin,  they  ought 
not  to  do  it  to  obtain  the  divine  afliftance,  or  any  oth^.p 
good. 

To  this  may  be  added  the  arguments  of  the  heathen  pki- 
lofophers.  againfl  fate,  produced  chapter  the  fourth,  feftion  the 
third. 

Nor  ought  thefe  arguments  to  be  flighted  as  being  only  the 
fayings  of  philojophers,  guided  by  the  dim  light  of  reafony 
v/hen  they  deliver  only  that  in  which  the  common  notions  of. 
mankind  have  long  agreed  ;  for  that  would  be  a  dreadful  confe- 
t^uence  to  the  whole  chrijlian  faith  ;  for  our  belief  of  it  mufl 
bottom  upon  fome  rational  inducements,  and  common  princi- 
ples of  reafon,  which  it  they  may  be  idXie,  chrijlianity  may  bs 
a  falfe  religion  ;  if  they  be  evident  and  certain  truth,  whatfo- 
ever contradicts  them  muft  be  falfe;  if  therefore  any  article 
of  our  faith  fhould  to  the  beft  of  our  judgments  plainly  con- 
lradi£l  them,  it  muft  Ihock  the  foundation  of  our  faith  by  en- 
gaging men  to  believe  that  falfe  which  alone  engaged  them  k) 
believe  that  faitli  wastriie.  That  this  would  alfo  render  us 
unable  to  convert  Jt:w,  Heathen  or  Mahometan,  to  confute 
the  Tritheite,  or  fuch  Wke  Heretic s^  or  to  rejeft  any  interpreta- 
tion oi Jcrititure  as  abfurd  and  contrary  to  reafon,  I  have  ful- 
ly proved  in  the  appendix  to  the  idolatry  of  hojl  worjhipy^ 
Chapter  II,  from  Section  firft  to  the  lixth. 

As  for  the  3d  particular,  that  the  chnjlian  fathers-  for  four 
whole  centuries  condemned  thefe  new  notions  as  deftru6live 
of  true    liberty,   of  the  nature  of  vice  and  virtue,  of   rewards 

oislai  VFii^ut.  1)  [Jt.ri  7r^a|a(  Ufs  TtTO  y.l»  ^ave^oi*  ot*  amkiy.i)  to  "Tr^oatftlcv  rut 
iX>^  auT^Ti  «Tva»,  Ariftot.  Eudcrn.  L.  z-  c.  lO. and'M.  Moral.  L.  1.  c.  i8» 
r.Tc.    TTjivW   |3U  xj    a'/ifxr)  avI/Ii^iTai,      Eud.  LiJ.  C.  8.    hoi    7rjo«t^£cr»j  t5* 

TTjo;  TO  ii}\<^,     de  Moribi  L.  3.  c.  4. 


Freedom  of  the  Will  of  Man,  ^51 

&nd  punlfhments,  of  the  equity  of  the  divine  precepts  and  of 
a  future  judgment,  and  alfo  as  contrary  to  the  plain  declara- 
tions of  the  holy.  Jcripf tires,  will  be  fuUy  proved  in  the  fixth 
*nd  lalt  chapter  of  this  difcourfe. 


CHAPTER    II. 


Propofing  Arguments  to  prove  the  Freedom  of  the  Will 
as  well  from  Necefjity^  as  from  Coaclion. 


X 


HE  queftion  being  thus  fully  flated,  let  it  he  obferved 
that  the  liberty  or  freedom  of  the  will  we  contend  for,  is, 

\Jl.  Plainly  delivered  in  the  holy  fcripture,  and  may 
abundantly  be  confirmed  by  arguments  gi-ounded  upon  fcrip- 
ture. 

%dly.  That  it  is  demonftrable  from  reafon,  and  hath  been 
conflantly  afferted  both  by  heathens  and  chrifians  in  their 
difcourfes  agajnft  fate. 

'^dly.  That  it  hath  the  conftant  fnfTrage  of  all  the  ancient 
writers  of  the  thurch,  by  whom  it  is  delivered,  as  a  funda- 
mental article,  or  as  a  truth  on  which  all  good  or  evil,  piety 
or  virtue,  p»aife  or  difpraife,  rewards  or  punirtunenls  de- 
pend.    And, 

Section  I.— ly?.  The  fcripture  affords  us  exprefs  decla- 
rations, or  plain  intimations,  that  the  liberty  of  the  will,  even 
in  chr'ijiian  virtues  of  the  highefl  nature,  is  oppofite  not  orilv 
to  coatHon,  but  neceffity.  Thus  in  the  cafe  of  cboofing  that 
high  ftate  of  virginity,  that  (g)  they  mi^lit  jerve  the  Lord 
zvithout  dijira&ion  ;  the  apofile  determines  that  (hj  he  that 
hath  no  nect'JJUy  but,  HhjIccv  iyji  th  'i^Ih  0sXr.jM,aTor,  haih  power 
over  his  OTonuull,  let  him  retain  his  virginity.  W' he  re  free* 
dom  is  declared  to  be  a  pozver  over  our  oicn  loill,  to  choofe  or 

(g)  I  Cor.  vii.  37.— '^ — fh)  i  Cor.  ix,  i,  3,  4.    M/)  '-/jjv   ci,v(tyY.r,v  dni  t» 
aiTilwc-*©-  uu     Theodoret. 


255?  Freedom  of  the  Will  of  Man. 

rot  to  choofe,  and  Hands  oppofed  to  neceflity.  See  Oectpnen- 
lus  and  Theophylad  upon  the  place.  Again  in  the  cafe  of  his 
■working  with  his  own  hands,  and  receiving  nothing  of  the 
churches  oi  Corinth,  and  throughout  the  regions  oi  Achma^ 
■which  he  thought  of  fo  great  importance  to  the  promotion  of 
the  gofpel  as  to  fay,  tt  was  better  for  him  to  die  than  vary 
from  it :  he  yet  afferts  his  liberty  by  thefe  inquiries,  8x  li'/xi 
iKiv^ipos  ;  am  I  not  Jree  ?  Have  I  not  power  to  eat,  and  to 
drink  (on  the  church's  charge  without  laboring  thus  ?)  Clear- 
ly proving  his  freedom  in  that  a£lion,  from  his  power  to  ab- 
Itain  from  it,  and  to  do  the  contrary.  So  alfo  in  the  cafe  of 
charity,  that  moji  excellent  grace,  he  faith,  (i)  every  man  as  he 
purpofeth  in  his  heart,  fo  let  him  give,  (xr.  hi.  a.yu.yv.r:s,  not  of 
necejjity  ;  plainly  oppolmg  neceflity  to  the  free  purpofe  of  the 
heart;  not  of  necejjity,  fay  Chryfojlom  and  Theophylail,  to  7a- 
1^  dyayxTis  v'7rorifji\si  tov  ixiff^hv  Jor  necejjity  cuts  off  the  reward. 
So  he  fpeaks  to  Philemoa  in  the  cafe  of  Onejimus,  whom,  faith 
he,  (kj  I  would  have  to  minijier  to  me  in  the  bonds  oj  the 
gofpel  ;  but  without  thy  mind,  I  would  do  nothing,  that  thy 
benejit  Jhould  not  be,  us  xar'  avayxrv,  aXXa  xar  iKHdioM,  as  of 
necejjity,  but  willingly.  St.  Peter  (I)  alfo  inftrufts  Bijhops  and 
Riders  to  Jeed  the  flock  oJ  Chrift,  iJ.-h  dvoLyKasa-s,  aXX'  sxsaiuSf 
not  of  necejjity,  but  willingly  ;  fo  plain  an  oppofition  do  t'icfe, 
infpired  writers  put  betwixt  doing  a  virtuous  aflion  freely 
and  willingly,  and  doing  it  out  of  necefTity. 

Argument  2. — [2dly.)  God  and  liis  fervants  have  fufficient- 
]y  confirmed  the  liberty  we  contend  for  in  this  {late  of  trial, 
by  fetting  life  and  death,  good  and  evil  before  our  eyes,  and 
putting  it  to  our  choice  which  we  will  have  ;  as  in  all  the  in- 
flances  forementioned,  and  in  thofe  words  of  Jojhua  to  all 
Ifrael,  (m)  choofe  you  this  day  whom  ye  will  Jerve,  the  God 
that  brought  you  out  oJ  the  land  oJ  Egypt,  or  oJ  your  Jor e- 
fathers,  or  ojthe  Amoritcs.  The  reafon  is  plain  ;  for  whofo- 
ever  hath  a  liberty  to  choofe,  hath  alfo  a  liberty  to  refufe,  et 
vice  verja  ;  according  to  thofe  words  of  the  prophet,  (n)  be^ 
fore  the  child Jjiall  know  to  chooj'e  the  good  and  rjuje  the  evil ; 
and  were  it  otherwife,  how  can  we  imagine  that  a  gracious 
God,  and  lover  of  his  people,  fhould  make  this  the  conditioa 
of  his  pardoning  mercy,  (0)  that  they  fbould  choofe  the  good 
and  refufe  the  evil,  that  he  fhould  condemn  them  tor  (p)  not 
choofin^  the  fear  of  the  Lord,  or  (q)  for  choofng  the  thing 
that  he  would  not ;  or  reprefent  it  as  an  a6l  of  faith  in  Mofes, 
that  he  (rj  choje  rather  to  Jiffer  ajfxdion  with  the  people  oJ 

(i)    7.  Cor.  ix.  7. fk)  Ver.  13,  14. fl)  i  Pet.  v.  2. (m) 

Jo(h.  XXIV.   15. (nj  Ifa.  vii,  lo. (0)  Ila.  i.  18. (pj   Prov.  i. 

ag..! (qj  li'a.  Ivi,  4. (rJ  Heb.  xi.  25. 


Freedom  of  the  Will  oj  Man.  253 

God,  than  to  enjoy  the  pleajures  of  Jin  for  afcafon  ?  That,  lafl. 
ly,  he  fhould  promifc  the  greateft  bleflings  to  thofe  who  chofe 
the  things  that  pleafed  him,  and  threaten  the  fevereft  judg- 
ments to  thofe  who  (f)  chofe.  the  tkuigs  in  which  he  delighted 
not ;  feeing  choice  or  election,  in  the  very  nature  of  it,  is  of 
more  than  one,  whereas  there  can  be  no  choice  of  more  thin 
one,  where  a  perfon  is  determined  to  one.  If  then  the  ele£l 
are  fo  determined  by  God's  abfolute  decree  to  converfion, 
that  when  the  divine  impulfe  comes  upon  them,  they  muft 
unfruftrably  be  converted  to  God,  and  choofe  the  thing  that 
pleafeth  him ;  how  are  they  in  a  flate  of  trial  ?  Or  why  are 
they  bid  to  choofe  whether  of  the  two  they  will  have  ?  If  on 
the  other  hand  they  who  from  eternity  are  reprobated,  are  de- 
termined fo  far  to  one,  that  though  they  have  a  liberty  oS.fpe- 
cification,  as  the  fchools  barbaroufly  fpeak  ;  i.  e.  a  liberty 
to  do  this  or  that  evil,  yet  have  they  no  liberty  of  contrariety  ; 
i.  e.  of  doing  good  as  well  as  evil,  and  fo  are  determined  to  da 
evil  and  not  good,  and  fo  lie  under  a  fad  neccfhty  of  choofing 
that  which  God  would  not,  or  in  which  he  delighteth  not ; 
becaufe  they  cannot  choofe  the  fear  of  the  Lord,  or  the  thing 
that  pleafeth  him  ;  they  who  afTert  thefe  things  muft  grant, 
tkat  he  who  hath  fworn  he  would  not  the  death  of  him  that 
dieth,  but  would  rather  that  he  fhould  return  from  his  iniqui- 
ty and  live,  had,  before  this  ferious  oath,  fufpended  the  avoid- 
ing the  death  of  him  that  dies,  and  his  obtaining  life  upon  im- 
pofBble  conditions,  and  that  he  offers  to  fuch  perfons  life  only 
on  the  condition  of  doing  that  which  under  the  difability  they 
had  contrafted  before  that  offer,  it  is  impoffible  for  them 
without  that  fpecial  grace  which  they  can  never  have  to  per- 
form. Now  to  pafs  an  a£l  of  preterition  on  creatures  under 
this  known  difability,  and  then  to  offer  life  unto  them  only 
upon  inipollible  conditions;  and  when,  by  reafon  of  this  aft, 
it  is  made  certain  and  infalliable  that  they  fhall  fail  of  obtain- 
ing life,  to  bid  them  choofe  life  rather  than  death  ;  what  is  it 
in  efFeft  but  to  infult  over  the  dreadful  mifery  of  men,  and 
with  a  hypocritical  pretence  of  kindnefs,  and  a  defire  of  their 
welfare,  to  condemn  them  to  eternal  death  without  a  poflibiJi- 
ty  of  having  life  ?  Since  the  known  rule  of  logic,  of  the  civ- 
il law,  and  even  of  common  fenfe  and  reafon  teachcth,  fzj 
that  a  conditional  propofition  having  an  impnfjibU  condition 
annexed  to  it,  is  equivalent  to  a  negative. 

CorolL — SzcTiON  II. — Now  hence  we  may  eafily  difcern 
the  vanity,  the  falfehood  and  hypocrify  of  all  thefe  tenders  of 
the  gofpel  to  reprobates,  as  they  are  expounded  by  thefe  men, 

ff)  iCa.  Ixv.  12.  Ixvk  ^.-—^fz)  Cbnditioncm  fi  Coclum  digito  tctigc- 
rii  inipoflibiiem  negativam  comnientatores  aprell^nt.    Cal-v. 


254  Treeiom  of  the  Will  of  Man. 

Z'iz.  that  when  God  offers  to  them  life  and  falvation,  pardon 
of  fin,  deliverance  from  death,  and  all  other  fpiritual  bleflings, 
he  dealeth  very  fincerely,  and  in  good  earnell  with  them,  be- 
caufe  he  will  certainly  afford  them  all  thefe  bleffings,  and  de- 
liver them  from  all  the  dreadful  evils  he  hath  threatened,  up- 
on performance  of  the  conditions  upon  which  they  are  ten- 
dered,  viz.  If  you  ht  zciihng  ;  if  you  repent  and  turn  from 
your  imquiiiti  ;  if  ycu  believe,  all  your  iniquities  Jliall  he 
blotted  out,  you  Jhall  live  and  not  die  ;  if  you  believe  not  you 
JJiall  die  in  your  fens  ;  if  you  repent  not  youfiiall  perijh.  And 
again,  zvhofoever  will,  let  him  come  and  drink  oj  the  waters  of 
life  freely.  Ho,  every  one  that  thirjieth,  come  ye  to  the  waters  ; 
zvhofoever  behevetk  in  meJJiall  not  perifi,  but  have  evtrlajling 
life  ;  with  infinite  paffages  of  the  like  nature  :  All  thefe,  fay 
they  are  offers  made  in  good  earneft,  and  with  fincerity  to  all ; 
and  therefore  to  the  reprobate,  becaufe  (a)  God's  weaning, 
7vhen  he  offers  glory  to  any  man  ij  he  believe  and  per  fever  e,  is 
truly  to  perform  it,  if  he  do  fo.  And  (b)  as  for  ChrijVs  com- 
ing into  the  world  to  fave  fnners,  it  was  not  to  Jave  the  cleQ, 
but  under  conditions  of  repentance  and  perfeverant  faith  ;  and 
no  decree  oJ  reprobation  excludeth  any  man  from  falvation, 
provided  always  that  he  repent  and  believe  :  For  hence  it  plains 
ly  follows,  that  his  true  will  is  flatly  to  deny  them  thefe  blef- 
fings, and  to  promife  them  nothing.  And  fuch  a  promife, 
faith  (c)  Puffendorf  differs  only  Jrom.  a  downright  negative 
in  this,  that  it  is  more  affronting,  by  making  the  promije  run 
affirmatively,  and  yet  clogging  it  with  an  impoffible  condition. 
Seeing  then  thefe  men  teach  (d)  that  the  ahfolute  decree  of 
God  not  to  give  faith,  repentance  and  eternal  life  to  Judas, 
ipx  to  any  other  reprobate)  is  that  which  we  under/land  by  the 
v.'ord  reprobation,  and  this  is  never  abrogated  by  any  condi- 
tional promife;  and  it  is  impoffible  he  fliould  have  faith  and  re- 
pentance, if  God  hath  abfolutely  decreed  not  to  give  it  to  him, 
mult  not  the  remiffion  of  fins  and  falvation  promifed  to  Ju- 
das only  upon  condition  ot  faith  and  repentance  be  promifed 
upon  an  impoffible  coadition,  and  fo  be  equivalent  to  this 
negative,  Judas  fkall  not  be  faved?  Seeing  they  ('ej  fay  the 
eletl,  by  a  fpecial  mercy  of  God  are  fo  guided  and  ruled,  that 
they,  and  they  alone,  perform,  the  condition,  and  that'  the  non- 
de&  are  alzvays  permitted  to  fail  in  the  performance  of  the 
condition  ;  teaching  that  (f)  God  hath  not  prepared  for  than 
and  therefore  nex>er  gives  juch  grace  as  finally  freeth  them  fro?n 
fn  ;  and  it  is  certain,  that  what  he  never  gives  they  never  can 

(a)  Bifhop  Dai'ftiant  againft  Hoard,  p.  353. fbj  P.  399. fcj 

L.  3.  c.  8.  i5«c.  5.- fdj  Bifliop  Davenantj  p.  ajj. — —[ej  P.  257. 


freedom  of  the  Will  of  Man,  ^^.Q 

bavef.  Seeing  (gj  thev  are  of  opinion  that  to  have  Juffici^nt 
means  of  falvation  adminijlered  which  Jliall  prove  no  other- 
wiji  ejfedual  than  upon  this  condition^  Si  homines  fibi  nori 
dermt,  is  an  argument  oj  nonehtlion  ;  i.  e.  ot  reprobation  ; 
i.  e.  an  argument  that  they  cannot  be  favecl  ;  which  one  would 
think  is  alfo  an  argument  of  an  ablurdity  of  the  fuppafitioa 
nhat  they  had  fufficient  means  of  ialvation  adminiflered.  See- 
ing, laftly,  they  fay,  (hj  ths  decrees  of  elcdion  and  reproha- 
tion  are  indeed,  and  in  truth,  decrees  finding  all  men  in  a  imf- 
erable  and  damnable  e/iate,  and  out  of  it  determining  to  bring 
fome,  and  toft  them  for  eternal  happinejs,  and  not  to  bring  others 
eut  oJ  it  by  fitting  them  thereunto,  but  to  permit  them  to  the  de^ 
Jicient  rule  of  their  own  will.  And  feeing  the  reprobates  al- 
ways fail  in  the  performance  of  the  condition^  and  muft  do  fu 
becaufe  God  hath  not  prepared  for  them,  and  therefore  never 
gives  themfuch  grace  as  fnally  frees  them  from  fin,  and  witli- 
out  which  they  cannot  be  fo.  Since  to  have  means  cffeftual 
to  falvation  tendered  to  them  only  on  this  condition,  if  they  be 
not  wanting  to  themjelves,  is  an  argument  that  they  are  repro- 
bates ;  i.  e.  men  that  cannot  be  faved.  Since,  laftly,  to  be 
found  in  a  miferable  and  daumable  eilate,  and  under  a  deter- 
mination not  to  be  brought  out  of  it,  or  fitted  for  eternal  life, 
but  permitted  to  the  deficient  rule  of  their  own  will,  whicl/ 
being  fo  after  all  that  they  can  do,  will  be  defe£live  and 
infuffident  to  attain  falvation  :  Mufh  it  not  clearly  fol- 
low, from  all  and  every  one  of  thefe  alTcrtions,  that  falvation 
can  only  be  tendered  to  them  upon  conditions  impofhble  to 
be  performed  by  them,  and  fo  by  fuch  a  feeming  and  hypo- 
critical tender  mufl  be  effeffually  denied  them  ? 

Section  111. — S^/y.  This  plainly  follows  from  all  thole 
fcriptures  which  have  been  offered  in  the  ffatc  of  the  qucf- 
tion,  Sec.  i.  and  4.  to  prove  that  men  at  prefent  are  in  a  Hate 
of  trial  and  probation  ;  it  being  evidently  abfurd  to  maltc  a 
trial  or  experiment  whether  men  will- repent,  believe,  or  per- 
fevere,  who  are  determined  by  him  who  makes  the  trial  fo  to 
do  ;  or  whether  they  will  come  out  of  their  miferable  eilate, 
and  fit  themfelves  for  falvation  whom  God  hath  determined 
from  all  eternity,  by  his  decree  of  election,  to  bring  out  of  that 
flate,  and  render  ft  for  that  happinefs  ;  or  whether  they  wilt 
do  this  whom  by  his  decree  of  reprobation  he  hath  determin- 
ed not  to  bring  out  of  it  ;  and  this  being  only  in  cfFecl  to  trv 
whether  they  will  null  his  abfolute  decrees  ;  whether  they 
will  do,  or  negleft  what  thefe  decrees  have  rendered  it  inipol- 
fible  for  them  to  do,  or  neglett. 

f^J  P.  26Z. fhj  P.  265. 


^56  Freedom  of  the  Will  of  Man. 

zdly.  From  all  that  hath  been  offered  there,  Sec.  3.  to  fiiew 
that  God  calls,  and  makes  his  applications  even  to  habitual 
fjnners,  to  reform  and  hearken  to  his  exhortations,  to  turn  to 
him  iron)  their  evil  ways  ;  it  being  evidently  vain  and  abfurd 
to  make  thefe  exhortations  to  men  determined  to  the  contrary, 
and  left  by  God's  decree  of  reprobation  to  the  defcient  rule  of 
their  own  rvills,  and  fo  under  a  neceflity  of  being  deficient  in 
the  performance  of  what  is  necefTary  to  their  reformation. 

'^dly.  From  all  thofe  fcriptures  produced  there,  Sec.  5.  to 
Jhew  that  God  ^xz-ih  Jet  btf ore  men  good  and  evil,  life  and  deaths 
and  left  it  to  their  choice,  upon  the  motives  and  powerful  in- 
citements offered  to  them  in  the  word,  to  embrace  the  one  of 
the  other  ;  this  being  in  effefl  a  declaration  on  God's  part, 
that  he  hath  not  by  any  aftion  or  decree  of  his,  determined, 
fome  to  be  good,  or  to  obtain  falvation,  oi-  left  others  under  a 
necefTity  of  failing  of  falvation,  or  choofing  evil,  and  not 
good. 

4^thly.  From  all  that  hath  been  faid  ivom  fcripture  of  God's 
ferious  invitations  of  all  men  to  repent,  believe,  and  be  con- 
verted, and  his  pathetical  defires  of  their  reformation  and  0- 
bediencfe,  produced  Difcourfe  3.  Argument  2.  they  being  cer- 
tain demon flrations  that  he  did  not  conceive  they  lay  undef 
an  incapacity  of  repenting,  believing  and  turning  to  him. 

^thly.  From  all  his  Commands  and  exhortations  to  wicked 
men  to  turn  from,  the  evil  of  their  ways,  that  iniquity  may  net 
be  their  ruin  ;  and  all  his  threats  of  the  mofl  dreadful  judg- 
ments to  them  who)  (till  continue  in  them  ;  and  all  the  prom- 
ifes  of  pardon,  life  and  falvation  made  to  thofe  who  do  fin- 
cerely  turn  to  him  ;  of  which  I  have  difcoiirfed,  Argument  3. 
Sedzon  3.  For  as  thefe  things  plainly  (hew  that  what  God 
requires  may  be  done  ;  what  he  exhorts  to,  is  poffible  for 
them  to  perform,  by  the  affiflance  of  that  grace  which  he  is 
ready  to  afford  them  ;  that  the  evils  which  he  threateneth 
rnay  be  avoided,  arid  what  he  promifes  may  be  obtained  by 
them  ;  fo  are  all  thefe  arguments  ftrongly  confirmed  by  the 
concurrent  fuffrage,  and  the  exprefs  and  frequent  declarations 
of  the  ancient  fathers,  faying. 

Section  IV. —  i/l.  In  the  general,  that  the  fcriptures 
every  where  affert,  and  give  plain  teflimonies  of  the  liberty 
of  the  will  of  man  to  choofe  the  good  and  refufe  the  evil. — 
Thus  ("ij  Juflin  Martyr  having  told  us,  that  man  would  not 
be  worthy  of  praife  or  recompenfe,  nyt  a(p'  Icuvci  l\6y.iws  tov 
aVa6ov,  did  he  not  choofe  good  of  hirnfelf,  nor  worthy  of  pun- 
iJJiment  for  doing  evil,  if  he  did  not  this,  d(p  ixurn,  of 
himfelf  i  faith,  this  the  holy  and  propkztic  fpirit  hath  taught 

(i)  Afol.  2.  p.  80.  B.  C.  D. 


Freedom  of  the  Will  of  Man.  2^-j 

fis  by  Mojes  in  theft:  words  ;  fee  I  have  fct  befdrtthee  ^ood  and 
evil,  choefc  the  good,  &c.  and  alfo  by  Efaias  theprophetfpeak^ 
7ng  thus  in  the  name  of  God  ;  f  you  be  zudhng  and  obedunt^ 
yefhall  eat  the  good  oj   the  earth  ;     but  ij  you  nnll  not  hear, 
you  fhall  be  devoured  by  the  ju:crd,jor  the  mouth  oJ  the  Lord 
holhfpoken  it.     The  prophecy  of  Ifaiah,  faith,  fkj  Clemens  ox 
Alexandria,  faith,  ijyou  be  W7 litng,  8cc,  e^' %ij.T)i  y.siixiva  SijiXeVyn- 
cx  xal  TYiv  aipsaiv,  ko-.I  rriv  B>(.rpo7i'ifV,  demo njl rat' 7rg  tlint  iot/i  the 
choice  and  the  refiijal  fviz.  of  faith  and  ohedience  ol  which  he 
•there  fpeaketh)  arem  our  own  power.  (I)  Tertu  Hum  pronounces 
them  unjound  tn  faith,  and  corrupters  of  the  chrifian  dijci- 
pline,  and  excufers  of  all  Jin,  who  Jo  refer  all  things  to  the  will 
^2/6^^fl!'.'  Dicendo  nihil   fieri  fine  ejus  nutu,   ut  non   inteiiiga- 
mus  aiiquid  efife  in  nobis,  ipfis,  by  faying  nCtking  is  dohewith" 
out  his  appointment,  as   that    we   cannot  underjiand  that  any 
thing  IS   left   to   ourfelves   to    do  ;    whereas  though  we  learti 
from  his    preceprs  both   what  he  would,    and  would  not  have 
done,  tamen  nobis  elt  voluntas,  et  arbitrinm  tligendi  akerum, 
ficut  fcriptum  eft,  Ecce  pofui  ante  te  bonum  et  malum,  yet  is 
there  xn  us  a  liberty  oJ  choofing  either,  according  as  it  is  writ* 
ten,  behold  I  have  Jet  bejore  thee  good  and  evil,     fmj  St.  Cyp- 
rian proves,    Credendi,    vel    non  credendi    lii).enaxem  in  Ar- 
bitrio  pofit-am,  that  to  believe  or  not  zvas  hft   to  our  own  free 
choice.     From  the  fame  texts,  Deut.  xxx.  19.  ifa.  i.  19.     (n) 
Epiphamus  againft  the  Pharifmcal  fate,   cites  tljofe  words  of 
ijdiah,if  ye  be  willing  and  obedient  ;    whence,{\x\x\\\\i.i,it  is 
plainly  manifefl  and  indubitable,  that  Cod  hath  granted  to  man 
free   will,    cc^i  -Vcpi  rlv  uvQpcoTrov  eivai  ro  ccyx^ospyz'iv,  v,  raJv  (^olv- 
?.aiv  l^^iicQcci  TTpayfjArajv,  fo  that  it  is   in    his  power   to  do  the 
good,  or  to  choife  the  evil.     (0)  Theodoret   having  cited  thole 
words  of  Chrji,  if  any  man  thirf,    let  him  come   to   7ne  and 
drink  :  adds,  'AX?^a  Se  f^upiac  svpoi  rn  tiv  'H/.v  toTj  fiitoty  fcyayyfX/- 
oti  XXV  ths  ri'y   ATTOfiXcuov   GuyypxiJ^iJ.'xni   ^i>;X^vTa   da:pujs  r^s  ra v 
d\6puincuv  (pj/ffEwr  to  dvBoiipzrov,    fen   thoujond  things  of  this  nar  ^ 
iure  may  be  found  both  in  the  gofpels  and  other  ivritings  of  thi- 
npojiles,  clearly  manijtjiing  the  liberty,  or  feljeleclion  of  the  na-^ 
iure  cj  man.    (pj  St.  Chryfofloni  Ipeaks  thus,  God  faith  if  you 
will, and  fyou  unll  not,v.vp'\^i  rnx-'a^  zToiav  t^j  dp^rr.s  )tii  yaxixr 
x^A  cTt'i  TYi  X-jcL(xri  rn  '/,tJ^iripa  ri^sis,  giZung  as  power,  and  putting 
It  m  our  own  option  to  be  virtuous  or  vinous.'  The  devil  faitii, 
thou  canfl  not  avoid  thy  fate  ;  God  faith,  I  have  put  before  thee 
f  re  and  water,  life  and  death,  jiretch  forth  tJt'y  hand  to  whether 
of  thein  thou  Wilt.     'I'he  devil  faith,  it  is  not  in  thee  to  f  retch 

/*;  Strom,   i.  p.    314.  B. ft)  ¥.\\wrt.  a<l  Caftit.  Cap.  1. (mj 

Te(t.  ad  Q^iirin.  1.  3.  c.  52. (n^  Her.  i6  a<iv.-Hhari5    beCtion  4. 

(0  )  Aiv.  Gr.  Scr.u.  5.  lo.  4-  P-  543. (pJ  Xo.  6.  kloin.  z.  De  Fato. 


p.  868. 


K  K 


S58  Freedom  of  the  Will  of  Mm, 

forth  thy  hand  to  them.  And  fijj  St.  C)T?7eftabli{heth  thisdoc- 
ine  from  the  fame  texts  ot  fcripiure.  And  frj  St  .Aujlin  proves 
from  thofe  words  of  Chri(t,  either  7nake  the  tree  good  and  the  tree 
will  be  goody  or  make  the  tree  evil  and  the  Jruit  will  be  evil,  in 
iioftra  potcltate  fitum  efTe  mutare  voIuntatem,^/i<3/  7t  is  put  m 
cur  own  por^;erio  change  the  will.  It  would  be  endlefs  to  tranf- 
cribe  alfthat  the^/y^er^  fay  upon  this  head.* 

adly.  To   the  fame  efFe£l  they   fpeak,  when   they  fay  the 

Jcripiure  te^ifies  that  God  hath  left  man  in  a  capacity  of  do- 
ing good  or  evil.  Thus  faj  Irena'us  having  laid  down  this  as 
^rule,  that  it  is  in  the  power  of  vian  to  work  and  retain  what 
is  good  ;  and  again,  not  to  do,  or  to  loje  the  good  he  hath 
done  :  For  this  caiife,  faith  he,  do  the  prophets  exhort  men  to 
work  righteoujnejs,  and  to  do  good,  us  i(p'  -hiMv  ovroj-  t«  roiSTB, 
as  having  it  in  their  power  Jo  to  do,  as  we  have  JJiewed  by  many 
tejiimonics,  and  our  Lot  d  doth  the  fame  in  many  places,  viz. 
Matth.  V.  i6.  xxiv.  48,  51. — Luke  vi.  46.  xii.  35,  36,  47. 
XXI.  34,  xoLVTOL  yxp  TTavra  to  aiyrc^«(Tiov  sTiifjciKVi/ai  t«  ccyhpcxiiiit^ 
all  which  words  demo njl rate  the  free  will  of  man.  And  the  a- 
poftle  exhorts  men  in  many  places  to  do  good  works,  zohich  he. 
could  have  no  reafon  to  do,  fi  in  nobis  non  eflet  facere  haec, 
aut  non  facere,  if  it  were  not  in  our  power  to  do,  or  not  to  do 
what  our  l^ord  and  his  apofles  do  exhort  us  to  do.  Then  he 
goes  on  to  prove  that  God  hath  preferved  to  man,  non  tan- 
tum  in  operibus,  fed  etiam  in  fide  liberum  effe  et  fuas  potefta- 
tis  arbitrium,  that  man  hath  free  will,  or  hath  it  in  his  power 
not  only  to  do^  but  alfoto  believe,  from  Matth.  viii»  13.  ix.  29. 
Mark  ix.  23.  And  he  concludes,  that  all  thefe  texts  fliew 
man  to  be  fuas  poteftatis  fecundum  fidem,yr^e  as  to  his  faith  f 
for  as  fbj  Clemens  Alexandrinus  faith,  rb  Tnssvstv  re  xal,  vei- 
QeaBxi  iif-'  riiMv,  it  is  in  our  power  to  believe  and  obey,  (c)  Ter- 
tullian  is  as  exprefs  in  this,  faying,  that  God  made  man  atfirjl 
afer  hif  own  image,  arbitrii  fui  libertate  et  poteftate,  with 
liberty  oj,  and  power  over  his  own  will ;  and  that  this  appears 
from  the  law  that  he  gave  him,  non  enim  poncretur  lex  ei  qui 
non  haberet  obfequium  debitum  legi  in  fua  poteftate,  nee  rur- 
fus  comminatio  tranfgreffori  adfcribcreiur,  fi  non  et  contemp- 
tus  legis  in  arbitrii  libertatem  homini  deputaretur  ;  Jor  nei- 
ther would  God  have  given  a  lazv  to  him  who  had  not  Jreedom 
io  obey  it,  or  have  threatened  death    to  the  tranfgr(f[or,  if  he 

(qj  L.  I.  in  Ef.  p.  21. fr)  Contra  A<1iman,  c.26. 

*  See  in  Efa.  i.  19.  St.  Jerom.  and  St.  Baiil.  Cyril.  Alex  ibid.  Clem. 
Alex.  Strom,  i.  p.  314.  B.- Ex  verbis  Mofis,  Dent.  xx*.  19.  Tertul- 
liande  Mouog.  c.  14.  Bafil.  Horn,  in  Plal  Ixi.— Ex  Ecclu/.  xv.  15,  16,  17. 
Augutt.  de  Gratia  et  Lib.  Arb.  c.  2. 

faJ  L.  4.  c.  72. fl>j'E(p'iiix7pro  •EftSr^ai  xj  to  //jj.    StroTO,   2.  p. 

370-  Strom.  7.  p.  707.  Strom.  2.  p.  3S0,  387,  390. fcj  Lib.  2.  contra 

ff'Iarcion.  c.  5,  6. 


Freedom  of  ike  Will  of  Man.  259 

had*not  a  freedom'  io  contemn  it  ;  fie  et  in  pofleris  legibus 
Greatoris  invenias,  and  Jo  was  it  aljo  in  the  lazvs  given  by  God 
after  the  fdl^  in  which  he  ftts  before  man  good  and  evil,  life 
and  death  :  nor  would  the  order  oj  difcipbne  be  difpofed  by 
precepts  in  which  God  calls  us  from,  and  exhorts  us  to  things ^ 
and  threatens  ouf  difobeditnce,  nifi  et  ad  obfequium  et  ad  con- 
temptum,  jibero,  et  voluntario  homine,  did  not  man  freely  and 
voluntarily  obey,  or  contemn  them,  (dj  0>igen  is  alio  copious 
in  this  aflertion,  for  having  cited  thofe  words,  and  now  Ifrael, 
what  doth  the  Lordthy  God  require  of  thee  ?  He  adds,  Let 
them  blufh  at  theje  words,  who  deny  that  man  hath  free  zvill ; 
ior,  quomodo  polceret  ab  homine  Deus,  nifr  haberet  homo  in 
fua  potefVate  quod  pofcenti  Deo  deberet  ofTerre,  hozv  covld 
God  require  that  of  man  xvhuh  he  had  not  in  his  power  io  offer 
to  him  ?  And  again,  (e)  ThefouU  faith  he,  doth  not  incline  to 
either  part  out  of  necefjity,  for  then  neither  vice  nor  virtue 
€Ould  be  afcribed  to  it,  nor  zuould  its  choice  of  virtue  deferx)Z 
reward,  nor  its  declination  to  vice  punifiment  ;  fed  fervatar  ei 
in  omnibus  libertas  arbitrii,  ut  in  quodcunque  voluerit  ipfa  de- 
clinet,  but  the  liberty  of  its  will  is  preferved  in  all  things  that  it 
may  incline  to  what  it  zuill  :  as  it  is  written,  behold  I  havefet 
If  ore  thee  life  and  death,  ffj  St.  Auflin  alfo,  from  many  paf- 
fages  in  which  \\iQ  fcripture  {ii\v\\;  do  notfo,  or  fo  ;  or  do  this^ 
or  that,  lays  down  this  general  rule,  ubi  diciiur  noli  hoc,  aut 
fioli  illud,  et  ubi  ad  aliquid  faciendum,  vel  non  faciendum  in 
divinis  monitis  opus  voluntatis  exigitur^  SatIs  Liberum 
Demonstratur  Arbitrium,  (g)  that  all  fuch  places 
fujficiently  demonfirate  the  liberty  of  the  will ;  and  this  he  faith 
againft  them,  Qui  fie  Gratiam  Dei  defendunt,  ut  ncgent  libe- 
rum Arbitrium,  whofo  afferted  the  grace  of  God,  as  to  deny  the 
liberty  of  the  will,  or  thought  it  was  fo  defended  by  him  and 
his  partners,  as  to  dcftroy  it. 

'^dly.  They  add,  that  all  God's  commands  and  prohibitions, 
exhortations  and  dehortations,  all  his  threats  and  reprehenfions 
all  his  encouragements  and  promifes,  would  be  vain  and  un- 
reafonable,  and  all  his  punifliments  unjuft  and  his  rewards 
groundlefs,  if  man  after  the  fail  had  not  ilill  the  liberty  to  do 
what  is  commanded,  and  forbear  what  is  forbidden.  For  ift. 
faith  fhj  St.  Auflin,  Ipfa  divina  priecepta  homini  non  prodcf- 
fent,  nili  haberet  liberun>  voluntatis  Arbitrium,  quo  ea  taci- 
ens  ad  promilfa  pracmia  perveniret ;  the  divine  precepts  would 
proft  none,  if  they  had  not  free  will,  by  which  they  doing  them 
might  obtain  the  promifed  rewards  afjignedto  the  duers  of  them. 

(d)  Horn.    u.   in  Numb.  Fol.  113.  F. (e }  Lib.  i.  in  Rom.  F<.1- 

nS;  B.  —  (f)  Tom.  7.  de  Gr.  and  Lib.  Arb.  c  a. —  (gJQ-^^.  J  

/^A;  Ibid.  Cap.  a.  ' 


2-6o  Freedom  of  the  Will  of  Man. 

Thefs  precepts,  fdith  he,  cut  off  mens  exr.ufe  from  ignorance, 
ar faying  I  did  not  this  becauje  I  did  not  know  it  was  my  duty ; 
but  then  becaufe  others,  faith  he,  accufe  God  of  being  wanting 
in  giving  theni  power  to  do  good,  or  inducing  them  to  fin  ; 
ag^inft  thefe  men  he  cites  that  known  palFage  of  t!ie.  /^;?  of 
Sirach,  [Codkft  man  in  the  hands  of  his  counfei,  fi  volueris, 
lervabis  mandata,  if  he  would  to  keep  the  commandments.  Hd 
had  fet  before  him  fire  and  water,  and  to  which  of  than  he 
pleajed  he  might firetch  forth  his  hand  ;  he  had  placed  lije  and 
death  before  him,  and  which  he  pleafed  Jliould  bt  given  kim/] 
And  then  cries  out,Ecce  apertiffime  videmus  expreffutn  libe- 
lum  humans  voluntatis  Arbitriutn,  behold  here  a  very  plain 
i>roof  of  the  liberty  of  humane  will,  or  an  exprefs  in  wiiat  it 
confifls  ;  and  this,  faith  he,  is  alTo  evident  from  all 
God's  injunftions  to  do  and  keep  his  commandments  j 
ior  quomodo  jubet  fi  non  eft  liberuni  Arbitrium  ?  For 
how  (or  why)  doth  he  command,  f  man  hath  not  free  will 
or  power  to  obey  ?  This  therefore,  if  St.  Auflin  anfwers  perti- 
nently, muft  be  the  true  import  of  thefe  men's  excufe,  that 
they  wanted  free  will,  or  power  to  obey  God's  precepts  ;  and 
therefore  he  inquires  fij  what  do  all  God's  commands  fliew 
but  thejree  will  of  man  f  Neque  enim  praeciperentur  uiii  ho- 
mo haberet  propriam  voluntatem  qua  dlvinis  prscceptis  obedi.- 
ret  •,for  they  would  not  be  commanded,  ifvian  had  not  that  free- 
'dom  of  will  by  which  he  could  obey  them  :  and  therefore  in 
his  book  defde  again  fl  the  Manichees,  who  denied  that  man 
had  free  will,  or  that  it  was,  in  poteftate  hominis  facere  bene, 
aut  male,  in  his  power  to  do  well  or  ill ;  he  makes  this  an  in- 
dication of  their  blindnefs,  (k)  quis  enim  non  clamet  flultum 
efTe  prxcepta  dare  ei  cui  liberum  non  eft  quod  praecipitur  fa- 
cere,  et  iniquum  eile  eum  damn  are  cui  non  fuit  poteftas  jufTa 
complere  ;  et  has  injullitias,  et  iniquitates  miferi  non  intelli- 
gunt  Deo  fe  adfcribere  ?  For  who,  faith  he,  will  not  cry  owl 
tkat  it  IS  folly  to  command  him  who  hath  not  liberty  to  do  zvhat 
is  commanded,  and  that  it  is  unjufl  to  coiidemn  him  who  hath 
it  not  in  his  power  to  do  what  is  required ;  and  yet  thefe  inf- 
erable men  und'^rfiand  not  that  they  afcribe  this  wickednefs  and 
injujlice  to  God?  Whofoever,  faith  flj  Eufebius,  doth  induf- 
trioufly  purfiie,  or  command,  or  teach  any  thing,  or  exhort 
any  man  to  obey,  or  not,  to  fin,  or  not ;  or  reproves  any  for  fin, 
or  commends  any  for  doing  well,  is  he  not  thereby  plainly 
convinced  that  lie  only  retains  the  name  of  fate,  to  /asv  'ipyoM  kx- 
nxy.i-nojv  T«  'Tiup  '/if/AV  Kul  TH  a-vraf.Hciii,  but  /eaves  the  aBions  to- 
our  liberty  and  our  own  power?  (m)  Clemens'  of  Alexandria 
dtclares,  xXxdX neither  praifcs   nor   reprehenjions,   rewards  or 

ft)  ib:d.  Cap.  4. fkj  Cap:  10.- — ,7j  Praep.  Evang.  1.  6.  c.  6.  p« 

344.  — /;.ij  btrora.  i.  y.  311.  A 


Ffeedcm  of  the  Will  of  Man.  261 

punijfi7nents  are  jujl,  /u»?  rr,i  -^vyris  iyjiawrr,M  I^Mji'jiv  zr.s  ofixr.f^ 
xatj  u(^op^j.ViS,  aXX'  dutfais  rr,s  kockIccs  Hffrjj,  if  the  foul  hath  not  the 
power  oj  choofing,  or  abjlaming,  but  evil  is  involuntary  ;  yea, 
he  makes  this  the  very  (nj  joxtndation  of  falvation,  without 
which  there  could  be  neither  any  reafonable  baptijm,  nor  divine 
ordering  of  our  natures,  becaufe  faith  would  not  be  in  cur  oiin 
power.  Sui  Arbitrii  ell  anima.et  in  quam  voluerit  partem  ell  ei 
iiberum  declinare,  the  foul ^  faith  (oJ  Origen,  aSls  by  her  omn 
choice,  and  it  isfreeforherto  incline  to  whatever  part  fJie  will; 
and  therefore  God's  judg?nent  of  her  is  juft,  becaufe  oJ  her  own 
accord  file  complies  with  good  or  bad  monitors.  Upon  this  fup- 
pofition,  faith  he,  it  is  that  (p J  good  men  are  praifed,  and  that 
God  faith  reafonahly,  well  done  good  and  faithful  Jervant  ;  and 
again,  0  thou  wicked  and  flothjul  fervant ;  that  he  faitk  to 
them  of  the  right  hand,  come  ye  bliffed,  &c.  and  to  them  of  the 
left  hand,  depart  from  me  ye  curfed.  Sec.  One  of  thefe  two 
things  arenecffdry,  faith  ("qj  Epipkanius,  v)  yiviaius  v%afyy,aT.s , 
either  that  a  neccfjity  arfuig  Jrom  our  being  born,  there  fliould 
be  no  ludgment,  ^la  to  tov  7,:fairro)trx  ny.  a'P'  ixvxti  'Tifdmiv^ 
kccaufe  men  ad  not  freely  ;  or  f  laws  be  juflly  made  by,  God^ 
and  punifhments  threatened  to,  andrnfli&ed  on  the  wicked,,  and 
God's  judgments  he  according  to  truth,  there  is  no  fate  ;  for 
Oia  Tov  ^yvaffQaj  ajxccprjivstv^  xal  (j.r)  utjiafTiiV,  rov  /xev  Sia  rv.  ai^ap- 
Tfiixxra.  Oix»]v  aV  aiTaT^Saj,  tov  Se  sfrt^ivov  a'my.oiyjEa^xi  ^ja  to  Xu 
•niTtpayi^xi^  therefore  is  one  punifJied  for  his  fins,  and  anoth- 
er praijed  for  his  good  works,  becaufe  he  hath  it  in  his  power 
to  fn,  or  not.  For  how,  faith  fr)  Theodoret,,  can  he  jiflly 
punifl  a  nature,  dya-Qovrl  dpcii<7at  [xri  oi'va^a'vyjv,  clXXa.  roTs  rr,s  y.a.- 
y.ixi  'ni:T.z^r,ij,L-\ir,\  JfrrptoTs^,  lohich  had  no  power  to  do  good,  but 
was  bound  in  the  bonds  of  wickednefs.  And  again,  (f)  God 
having  made  the  rational  nature  a.vti\y(s\.ov,  with  power  over 
Its  own  aBions,  averts  7nen  from  evil  things,  and  provokes  them 
to  do  what  is  good  by  laws  and  exhortations,  iik  dvo:yy.z^H  ^i 
pt.7)  /3«Xo/x6vr;v  Tuv  dfJAivoyajv  ixiraXciy^sTv ,  "vex.  fxri  irzpc.y.iM'/i'jy]  rtj 
Xif»s  ivts  (^ilaEwr,  but  he  doth  not  necfjitate  the  unwillivp-  to  ctn- 
brace  what  is  better,  that  he  may  not  oxferturn  the  bounds  of  na- 
ture. Innumerable  are  the  jiaflages  of  this  nature  which 
might  be  cited  from  the  fathers  ;  but  thefe  at  prefent 
fhall  fuffice,  becaufe  feme  of  them  may  be  mentioned  here- 
after. 

fn/  ^25-6  ade  ffa.Trlts'y.x  in  IV^oyon   aXX'  aSs©-  ci/n.ai  h  Tut  (fvaim  a.vTi7i 
iV^tCTKiTat    Stxvoi/,r)    Tc»    Sr^E^iof    Tyj;    ffU7riclcc;    tr,"    IkHcthi*    Triqiv  fix   sy^bcrct. 

Strom.  2.  p.  363.   D ^o)  In  Num.   llom.    20,  Fol.    135.   H. fp; 

In  Ep.  ;ui  Rom.  Edit.  Huet.  Tom.   2.  p.  425,  426. fqj  Uxr.  16.  p- 

35- frj  lorn.  4.  269. f/j  Adv.  i^tnt.  Senn.  5.  p.  s;i. 


S62,  Freedom  of  tl\e  Will  of  Mmi-, 


CHAPTER     III. 


J^ropQimding  Argumer4sfrom.Reafon<to.  evince  this  Fres- 
dom  of  the  Will  from  Nacjfty, 


T< 


O  proceed,  fecondly,  to  the  rational  inducements  to  e- 
vince  this  freedom  of  the  will  from  neceffity,  or  a  determina- 
tion to  one,  i.  e.  either  to  good  or  evil  only.     I   argue, 

Seci'ion  1. — \J}.  From  what  1  have  infifted  on  more 
largely  in  the  preface  to  the  third  difcourfe,  to  (hew  that 
God  afts  fuitably  to  our  faculties  ;  to  wit,  bv  the  illumina- 
tion of  our  underftanding,  and  by  perfuading  of  the  will ;  for 
if.  God  work  only  on  the  will  by  moral  caufes,  then  lays  he- 
no  necefTity  upon  it,  fince  moral  caufes  have  no  neceffary  in- 
fluence on  the  effeft,  but  move  only  by  fuch  perfuafions  as 
thie  will  may  lefift  ;  as  when  St.  Paul  perfuaded  the  Cori^i" 
thians  to  give  arms.  And  whereas  too  many  divines  take  this 
for  granted,  that  though  God  hath  laid  no  neceffity  on  man  to 
do  evil  by  his  own  decrees,  yet  fallen  man  lies  under  a  necef- 
fity of  doing  evil  fince  the  fall,  by  reafon  of  that  difability, 
he  hath  contrafted  by  it  to  do  any  thing  which  is  truly  good :' 
I  have  demonflrated  the  falfhood  of  that  fuppofition,  in  the 
fecond  part  of  that  difcourfe.  Sec.  5.  and  fhewed  in  Sec.  3.  of 
the  flate  of  the  queftion  in  this  difcourfe,  that  though  the  evil 
habits  added  to  owr  natural  corruption  do  render  it  exceeding 
difficult,  they  do  not  render  it  impoffible  for  them  to  do  what 
is  good  and  acceptable  in  the  fight   of   God. 

Section  II. — Argument  2. — 2d/y.  I  argue  from  the  re- 
ceived notion  of  the  word  ;  for  as  (a)  Le  Bianc observes,  ac- 
cording to  the  common  fenfe  of  mankind,  and  the  received 
ufe  of  fpeaking,  that  only  is  faid  to  be  tree  for  us  to  do  ;  1, 
Which  it  is  in  our  power  to  do  ;  2.  Which  may  be  done  oth- 
erwife  than  it  is  done  ;  and  3.  About  which  there  is  ground 
for  confultation  and  deliberation.  Seeing  then,  neceU'arium 
tfl  quod  von  potejl  aliterjc  habere.,  that  only  is  necellary  to  be 
done  one  way  which  cannot  be  done  otherwife.j  and  that 
which  is  thus  neceffary  cannot  be  free,  becaufe  thatonly  is  fo 
which  maybe  done  otherwife.    ^dly.  Seeing  that  is  not  in  our 

(a)  De  Lib,  Arbit.  part.  2,  Sec,  30, 


fnidm  of  kite  Will  tj  Mdn,  '4% 

•jrow^r toomit  '^vhich  we  are  determined  to  do,  nor  is  it  moMr 
-power  to  do  that  which  we  are  determined  to  oriiit  ;  if  'tHit 
be  only  free  which  it  is  in  our  power  to  do,  or  not  to  djp  ; 
that  evil  which  through  the  tall  we  are  determined  to  do,  6x 
that  omifljon  of  'good  we  are  neceflitated  to  ;  and  thatgocTd 
which  by  the  divine  influx  We  are  neceflitated  or  deterVniric'd 
to  perform,  cannot  be  free  ;  and  fo  can  neither  be  blame- 
worthy, or  rewardable.  And  o^dly.  Seeing  there  can  be  nb 
rational  coflfultation  or  deliberation  about  thofe  things,  which 
antecedently  are  either  neceflfary  or  inipoflible  ;  and  fo  When 
-perfons  are  infruftrable  determined  to  one,  that  one  thing  be- 
comes necefTary  ;  and  any  other  thing  is  thciii'by  made  to 
them  impoflible  ;  they  who  are  only  free  in  matters  aboiit 
>which  they  can  reafonably  confult  and  deliberate,  cannot  a6l 
freely  in  thofe  things  which  they  are  thus  determined  to  do,  or 
not  do.  Moreover,  all  confultation  and  deliberation  is  in  drde'r 
to  choice  and  eleftlon  ;  now  choice,  or  eleflion,  in  the  very 
■nature  of  it,  is  of  more  than  one  ;  but  there  can  be  no  choice 
of  more  than  one  in  him  who  is  determined  to  one,  and  To  a 
confequent  ele6iion  cannot  confifl  with  an  antecedent  deter- 
inination  to  one.  If  therefore  the  divine  grace  in  man's  conver- 
iion  unfruftrably  determines  him.  to  one  ;  or  if  the  difability 
contrafted  by  the  fall  determines  men  to  choofe  that  Which  is 
evilonly,  and  to  omit  that  which  is  truly  good  ;  both  thefe 
determinations  muft  take  away  the  freedom  of  mens  anions, 
at  leaft  as  far  as  they  are  worthy  of  praife  or  difpraife,  of  re- 
ward or  punifliment.     For, 

\Jl.  Either  the  divine  influx  leaves  men  room  to  choofe  ^o 
turn  to  God,  or  it  doth  not  ;  if  it  doth  not,  they  do  not  choofe 
to  turn  to  God  when  they  are  thus  converted  ;  if  it  doth,  it 
cannot  unfruftrably  determine  them  to  turn  to  him,  becaule 
it  leaves  it  to  their  choice  whether  they  will  turn  or  not.  A- 
gain,  either  this  difability  determines  lapfed  man  to  what  is 
evil  only  and  fo  to  the  omiflion  of  what  is  truly  good  ;  or  it 
doth  not  fo  ;  if  it  doth  not  fo,  it  leaves  him  an  abililty  to  do 
good;  if  it  doth  not,  he  cannot  properly  be  faid  to  choofe  not 
to  do  good.  In  a  word,  when  God  calls,  invites  and  e'xhtf^s 
him  to  choofe  the  thing  that  is  good,  and  to  learn  to  do  well ; 
when  he  attempts  by  threatenings  to  affright  him  froih  continu- 
ance in  his  evil  ways,  and  by  his  promiies  to  allure  and  to  in- 
cite him  to  return  unto  him  ;  are  not  thefe  things  defigned  to 
engage  him  to  confider  of,  and  attend  to  God's  exhortations  ; 
to  confult  and  deliberate  how  he  may  avoid  the  evils  thrc<'lened, 
and  obtain  the  blefTings  promifed  ?  But  if  they  lie  under  ah 
utter  difability  of  doing  what  is  fpiritualiy  good,  and  fo  of  ob- 
taining the  blefTings  promifed,  to  what  purpofe  fhould  they 
deliberate   about   ii  ?    To  what   purpofe    Ihould    they    cdn- 


2^4  Freedom  of  the  Will  -of'  Man. 

,  fider  how  they  may  avord  the  evil  that  they  Ho  ?  I  concludfT 
therefore  this  argument  with  that  which  [a)  Gennadius  deliv- 
ers as  the  doftririe  of  the  church  of  God,  that  though  man  by 
the  fall  hath  loft,  vigorem  arbitrii,  the  vtgor  of  his  jret  will, 
non  tamen  eleftionem,  ne  non  effet  fuum  quod  evitaret  pec- 
catum,  nee  merito  indulgeretiir  quod  non  arbitrio  diluiflet  ; 
yet  hath  he  not  lofl  his  choice,  lejt  it  fliould  not  be  of  his  choice 
that  he  avoided fn,  nor  fliould  that  he  accounted  to  him  for  re- 
tuard  ivhich  he  did  not  freely  pat  away  ;  manet  ergo  ad  quas- 
rendam  falutem  Arbitrii  libertas,  fed  admonente  prius  Deo, 
et  invitanre  ;  the7~e  remains  therefore  yet  to  fallen  man  a  free- 
dom of  will  to  feek  after  his  fa.lv ation,  though  God  muflfirfl  ad^ 
monifh  and  invitt  hiinfo  to  do. 

Section  III. — Argument'^. — Void.  Le  Blanc  adds,  that 
-all  the  aQions  which  proceed  freely  from  us  may  be  fubjetl 
to  a  command,  and  by  the  Law  of  God  or  man  may  be  en- 
joined or  forbidden  ;  but  this  cannot  agree  to  thofe  a61s,  circa 
quos  voluntas  immutabiliter  fe  habet,  in  which  the  will  is  fo 
immutably  determined  that  it  never  can  or  could  do  other- 
^fe.  So  that  if  this  be  the  cafe  of  lapfed  man,  his  fin  cannot 
proceed  freely  from  him,  and  fo  cannot  be  reafonably 
forbidden  ;  for  as  [b]  St.  Aufiifi  faith,  peccati  teneri  reum 
quempiam  quia  non  fecit  id  quod  facere  non  potuit,  fummae 
iniquitatis  et  infaniae  eft  ;  it  is  the  hight  of  ?nadnefs  and  in-- 
juflice  to  hold  any  perfon  guilty  becauje  he  did  not  that  which 
he  could  not  do  ;  as  will  be  farther  evident  even  from  the  ef- 
iential  condition  of  a  law,  viz,  that  it  be  juft  :  Thofe  laws 
being  certainly  unjuft  which  prohibit  that  under  a  penalty 
which  a  man  cannot  pofTibly  fliun,  or  require  that  which  can- 
not poffibly  be  done  by  him  oi  whom  it  is  required  :  And 
the  greater  is  the  penalty,  the  greater  ftill  is  the  injullice. — 
For,  ifi.  Juft  laws  are  the  ordinances  of  wifdom  and  right  rea- 
fon.  Whereas  that  which  commands  impoftibilities  can  never 
be  required  reafonably  or  wifely,  [c]  quis  enim  non  clamet 
flultum  efTe  praecepta  ei  dare  cui  liberum  non  eft  quod  prae- 
cipitur  facere  ^  for  who,  faith  St.  Auflin,  will  riot  pronounce 
it  folly  to  command  him  who  is  not  free  to  do  what  is  com- 
manded ?  zdly.  Juft  laws  are  inftituted  for  the  public  good, 
and  God  hath  made  this  declaration  concerning  his  own  pre- 
cepts, that  he  commands  them  for  our  good;  but  that  law  which 
prefcribes  impofiibilities  luider  a  penalty  upon  nonperform- 
ance, cannot  be  inftituted  for  the  public  good,  but  rather  tor 
the  gteateft  evil  to  the  generality  of  mankind  ;  who  arefaid  to 
b«  left  to  the  defeft  anddifability  of  their  own   wills.     3i/y. 


(a)  De  Do^m.  Eccl.  can.  i\. (b)  L. 

(<Jh.  de.  hide  contr.  Man   c.  lo. 


De  Duabiis  anim.  c.  12.- 


Freedom  of  the  Will  of  Man*  26 J 

Goad  laws  do  fliew  to  a  man  what  is  to  be  done  by  him,  and 
\vhat  is  to  be  (hanned  ;  but  ihofe  laws  which  prefcribe  what 
cannot  be  done  or  avoided,  cannot  dire^l  a  man  to  what  he  is 
to  do,  or  what  he  is  to  fhun  ;  and,  indeed,  who  teels  not  the 
truth  of  thofe  words  of  (d)  Sf.  Aujii.i,  iniquum  effecumdam* 
nare  cui  non  fuit  potcftas  juffa*  coraplerc,  thai  it  is  unjujl  to 
coyidemn  him2^%  difbbedient  who  hath  no  power  to  obey,  or  to 
puniih  men  for  doin^r  evil,  though  tbey  lie  under  a  necefTity  of 
doing  it,  only  becaufe  they  do  it  willingly,  feeing  they  mull 
do  it  willingly,  if  they  do  it  at  all  ;  becaufe  they  muft  firfl: 
will  to  do  it,  and  fo  it  is  as  neceffary  for  them  to  be  willing, 
as  it  is  to  do  it. 

Section  IV. — Argument  j^. — Fourthly,  If  wicked  men 
be  not  neceflitated  to  do  the  evil  that  they  do,  or  to  negle6l 
the  good  they  donegleft,  then  have  they  freedom  from  necef- 
iity  in  both  thefe  cafes  ;  and  if  they  be  thus  neceflitated,  then 
neither  their  fins  of  omiffion  or  commiirion  could  defervc 
that  name  ;  it  being  eflential  to  the  nature  of  fin,  according 
to  St.  Aujlin%  definition  of  it,  that  it  be  an  a6lion,  [c]  a  quo 
liberum  ell  abftinere,yr(?;«  which  the  firmer  7night  abfcain. — > 
Three  things  feem  plainly  neceflary  to  make  an  a6lion  or  o- 
miflion  culpable.  {\ft-)  That  it  be  in  our  power  to  perform 
or  to  forbear  it  ;  for,  as  Origen,  and  all  the  Jathers  fay,  »hW 
d^L/varov  fjiri  'Tzoinircc^  vj/sjcTof  £fi,  no  7nan%  blaineworthy  for  not 
doing  what  he  could  not  do.  [idly.)  That  we  be  obliged  to 
perform,  or  to  forbear  it  ;  for  where  there  is  no  obligation, 
there  can  be  notranfgreflion.  {"^dly.)  That  we  omit  thai  which 
we  ought  to  have  done,  or  do  that  which  we  ought  not  to  have 
done  ;  now  feeing,  nemo  tenetur  ad  impoffibile,  no  man  can  be. 
obliged  to  what  is  to  him  impojfible^  it  cannot  truly  be  affirni-* 
ed  that  any  man  ought  to  do  what  he  never  had  the  power  to 
do,  or  to  leave  undone  that  which  he  could  not  fhun,  for  then 
there  would  be  no  place  for  cxpollulation  ;  for  chiding  or 
reprehending  men  on  thefe  accounts,  feeing  they-  could 
not  help  it.  {/  )  0  Jerujalem  !  wilt  thou  not  be  made  clean  f 
Whenfliall  it  once  be  ?  Saith  God  ;  to  what  purpofe  if  by  the 
fall  they  were  difabled  even  froii  being  willing  fo  to  be  ?  {'g) 
I  will  deflroy,  faith  he,  ?ny  people,  face  they  return  not  from 
their  evil  ways  ;  why,  might  they  anfwer,  O  thou  righteous 
God,  was  it  ever  in  our  power  to  turn  from  then),  or  c<»nvert 
ourfelves  ?  when,  Lord  I  was  it  in  o\xv  father  Adam  before 
his  fall  ?  then  fure  we  did  not  need  to  beconvertc:d  :  Or  was 
it  after  this  fall  ?  alas  then  were  we  utterly  difabled  from  do- 
ing this  without  that  fpecial  grace  thou  haft  not  yet  been 
plcafed  to  vouchfafe.     [h]  0  ferufulem,  how  oft,  faith  Chriji^ 

(d)\y\i, (e)  Apiid  Eiifeb.  Pntp.  Ev.  L.  6.  c.  u.  p.  3.S7. (/J 

Jcr.  xiii.  37. (g)  Jer.  xv.  7. (hj  Luke  xiii.  34. 

L  L 


266  Freedom  of  the  Will  of  Man, 

would  I  have  gathered  thy  children  as  a  hen  gathereth  her 
chickens,  under  her  wings.,  and  ye  would  not  ?  and  again,  fi) 
you  will  not  come  unto  me  that  ye  might  have  life  ;  how  could 
we  help  it  ?  might  they  truly  anfwer  ;  provided  they  were 
difabled  both  from  comings  and  from  being  willing  fo  to  do. 


CHAPTER     IV. 


Shewing  the  Affinity  of  the  Opinions  of  our  Adverfaries 
concerning  Liberty,  with  that  of  Mr.  Hobbs  ;  and 
with  the  Fate  of  the  Philojophers^  condemned  by  tht 
Chriflian  Fathers. 


A  HE  peculiar  notions  of  Mr.  Hobbs,  and  of  thofe  who  con- 
cur with  him  in  thefe  opinions  (that  our  liberty  is  well  con- 
fiftent  with  necefTity,  as  being  only  a  power  to  do  what  we 
will,  though  we  lie  under  a  neceflity  to  have  that  will  ;  and  that 
it  is  fufficient  that  we  choofe  to  do  what  we  do,  though  we  lie 
under  a  neceffitv,  if  we  choofe  at  all,  to  choofe  as  we  do)  lie 
underthisconfiderable  difadvantage,  that  they  were  univerfally 
condemned  by  all  chrijlians  for  the  firft  four  centuries,  who  af- 
ferted,  that  a  liberty  from  necefTity  was  z fundamental princi" 
pie,  without  which  there  was  no  place  lor  vice  or  vir- 
tue, praife  or  difpraife,  rewards  or  punifliments,  heaven  or 
hell  ;  but  an  introduftion  o{  Jloical  fate  ;  confuting  that  and 
manicheifm,  and  other  herefies  on  this  very  account,  that  they 
deftroyed  the  liberty  of  man's  will,  and  left  them  under  a  ne- 
cefiity,  and  a  determination  to  one.  I  therefore  fhall  endeav- 
our to  fliew, 

i/?.  That  there  is  a  plain  agreement  betwixt  the  doftrine  of 
Mr.  Hobbs,  and  of  thefe  men  concerning  this  matter,  as  to 
felie  great  concernments  of  religion. 

(i^  John  V.  40, 


Freedom  of  the  Will  of  Man,  267 

%dly.  That  their  opinion  differs  very  little,  and  in  things 
only  of  little  moment,  from  thejioical  fate,  and  lies  obnox- 
ious to  the  fame  abfurdities  which  the  philofophers  and  ckrif-' 
iians  did  objeft  againft  it. 

^dly.  That  their  do6lrine  hath  been  condemned  by  all  the 
primitive  chrijlians  for  the  firll  four  centuriis.     And, 

^t/ily.  That  St.  Aujlin,  who  firfl  introduced  the  contrary 
dottrine,  is  forced  by  it  to  contradift  his  former  felf,  to  re- 
nounce what  he  had  faid  in  confutation  of  the  mamchees  ;  is 
unable  to  anfwer  his  own  arguments,  and  falleth  into  manifeft 
abfurdities.     And, 

Section  I. — ly?.— That  there  is  amanifeft  agreement  be- 
twixt their  opinion  and  that  of  Mr.  Howl's,  will  be  evident 
from  an  exa£l  comparifon  of  their  words  together.  Mr.  Hobbs 
then  aflerts, 

ifl.  That  though  the  will  be  necejjitated,  yet  the  doing  what  we 
will  is  liberty  ;  which  is  perfeftly  the  fame  with  their  afler- 
tion,  that  {k)  the  liberty  of  the  will  con/ijls  not  in  a  freedom, 
Jrom  necejjity,  but  only  in  a  freedom  fro/u  coadion  Qr  compuU 
/ion. 

zdly.  That  (/)  he  who  takes  away  the  liberty  of  doing  accord- 
ing to  our  will,  taketh  away  the  nature  of  fin  ;  but  he  tJiat 
denies  the  liberty  to  will,  doth  not  dofo.  And  do  not  they  fay 
this  who  teach  [m]  that  though  fallen  manis  become fo  far  aflave 
to  fin,  that  whatever  he  does  he  cannot  but  fin  ;  yet  that  necef- 
fety  of  doing  evil  takes  not  awayjiis  natural  Liberty,  and  therefore 
not  his  fin, 

^dly.  That  [n)  if  liberty  cannot  f  and  with  nttefjity,  it  can- 
not fiand  with  the  decrees  of  God  ;  of  which  decrees  neceffity 
is  a  confequent.  And  what  do  they  fay  lefs  who  teach  (0) 
that  them  whom  God  calls  according  to  his  purpofe,  he  fo 
7noves  to  believe  in  God  and  to  love  God  and  his  brother,  that 
faith,  and  love  infallibly  thence  follow  ;  and  when  that  motion 
comes,,  it  IS  impofjiblefor  man  not  to  believe  and  love  God. 

(k)  Exacno)-.  qaod  eft  liberwm  potcfl  confiftere  cum  ifctUxia,  fed  non 
cum  annffiu.    Urfin.- — //^  Branih.  Cafl   p.  803. 

fmj  Ctnamvis  eniin,  ab(ente  Gratia,  homo  fit  peccati  fervus,  et  quic- 
quid  agat  non  poffit  nifi  peccare,  ifta  tanien  male  agendi  necellitas  natiira- 
lem  ejus  Ubertdtem  non  toUit.  Le  Blaru  de  Lib.  Horn.  Arb,  circa  bonum 
Morale.  Part.  2.  Sec.  39. (nj  Br.  p.  828. 

fo)  Deus  hominem  qiiem  recundvim  propofitum  vocat,  fie  movef  ad 
credcndum  Deo  et  ad  diligeiidum  Deiim  et  proximum,  ut  infallibiliter 
inde  fequatiir  fides  et  dileclio,  et  pofita  tali  motione  impoHibile  eft  homi- 
nem no:i  credere  atque  diligere.  Le  Blanc,  de  Lib.  Hotn.  Arb.  Par.  3. 
Sec.  17.  a7id  Sec.  21.  Utrique  in  eo  convniiunt,  necelfe  e(Ie  ut  aga^  ille 
quern  ad  agendum  movet,  atque  impellit  Divinie  Grattx,  vei  providen- 
tiae  vis  et  efficacia,  quoniara  au  ilia  acVione  Dei  actio  honiinis  feparari 
non  poteft. 


268  Freedom  of  the  Will  of  Man. 

^tJily.  That  a  mans  willisfomething  ;  but  the  liberty  of  his 
zoxll  is  nothing.  And  mofl.  protejlants,  faiih  (p)  Le  Blanc, 
deny  that  after  man  s  fall  there  remained  any  liberty  in  him  to 
do  what  IS  morally  good. 

c^thly.  That  (q)  he  is  free  to  a  thing,  who  viay  do  it  if  he 
have  the  will  to  do  it,  and  may  forbear  f  he  have  the  "will  to 
forbear  ;  and  yet  if  it  be  neceffary  that  he  fhould  \\dM^(r)  the. 
will  to  do,  the  adion  is  necffarily  to  follow  :  and  if  there  be 
a  necejjity  that  hefliallhave  the  will  to  forbear,  thejorbearing 
alfo  will  be  nectjjary.  So  that  according  to  him,  he  that  hath 
a  will  to  do,  hes  under  a  necefTity  to  have  that  will,  and  he 
that  hath  a  will  to  forbear,  lies  under  a  neccflity  to  have  the 
will  to  forbear  ;  his  choice  being  determined  to  what  he  (hall 
choofe  by  precedent  necefTary  caufes.  Now  is  he  not  under 
a  neceflity  to  have  the  will  to  forbear  what  is  morally  good, 
■who  hath  loft  his  liberty  to  what  is  fo  ;  and  is  not  he  under 
a  like  necefTity  of  willing  only  what  is  evil,  who,  whatfoever 
]ie  doth,  and  therefore  whatfoever  he  wills  to  do,  can  only  do 
evil  ? 

Sthly.  He  adds,  ihzi  ff)  the  necejjity  of  an  aSIion  doth  not 
make  the  law  that  prohibits  it  unjufl  ;  for  it  is  not  the  neceffity, 
but  the  will  to  break  the  law  that  makes  the  aHion  unfufl  ;  and 
zohat  neceffary  caufefoever  precedes  an  adion,  yet  if  that  ac- 
tion heforbidden,  he  that  doth  it  willingly  may  jvfily  be  pun- 
iflied.  And  do  not  they  fay  the  fame  who  make  it  neceffary 
for  man  in  a  lapfed  flate  to  fin  ;  that  is,  ti-anfgrefs  the  law  of 
God  ;  and  yet  add,  (bj  that  this  hinders  not  that,  quo  minus 
libereinpeccatum  feratur,  et  bonum  lege  prasceptum  averfetur 
et  omittat,  his  finning  and  omitting  the  good  required  by  the 
law  is  done  freely. 

ythly.  And  laftly,  he  alTerts,  that  fcj  things  may  be  necef- 
fary and  yet  praifeworthy,  and  alfo  neceffary,  and  yet  dfpraif- 
ed  ;  which  plainly  is  the  fame  with  the  dodrine  ot  thofe  men 
■who  fay  that,  inevitabile  non  tollitrationem  meriti,  aut  demerit}, 
the  inevitable  neceffity  of  an  adion  hinders  not  the  merit  or  de- 
merit, reward  or pumfiment  oj  that  adion.  Antl  further  to 
complete    the  parallel,  obferve. 

\fi.  That  fin  having  no  efficient,  but  only  a  deficient  caufe, 
to  lie  under  an  unfruftrable  defeft  of  doing  that  which  is  after 
that  defeft  commanded,  and  under  a  like  difabllity  of  avoid- 
ing that  which  is  afterwards  forbidden,  is  to  be  determined  to 
^nd  lie  under  a  neceffity  of  finning,  that  is,   of  tranrgrefling 

fp)  Negant  proteflantium  pliirlmi  poft  peccatum  in  liomine  tpanfifle 
libcrum  arbitrium  re(pe6lu  boni  moralis.  Le  Blanc,  de  Lib.  Horn, 
Arb.  circa  bojium  Morale,  Par.  2.  Sec.  43; 

^^y  Bramh.  p.  651. fr)   B ram h.  p.  654, '''60,  666. (fj  Bramh. 

p.  678. (bJ  Le  Blanc,  ib.  Sec.  56.—  fc)  Br.  p.  679. 


Treedom  of  the  Will  of  Man,  269 

thefe  laws,  becaufe  it  is  to  lie  under  a  neceifity  of  being  thus 
deficient. 

2c//y.  That  though  it  feemeth  certain,  that  this  necefTary 
(lelcfcl  is  al^  extrinjtco,  from  an  external  caufe,  it  being,  faith 
St.  Aujlin,  Poena  Vecczix^ithe  pumjliment  of  fin,  and  fo  the 
aQlonof  the  judge  ;  it  being,  faith  Bilhop  i)ai/e«<3w;',  the  re- 
fiilt  of  God's  arbitrary  imputation  when  he  was  free,  ij  he  had 
pleafed  to  do  otherwife  \  it  being,  3^^/)',  a  defe6t  immediately 
refuiting  from  the  atlion  of  others,  the  tranfgreflion  of  Adam, 
that  is,  of  one  perfon,  and  the  birth  of  all  men  from  him,  and 
without  any  other  requifite  than  that  ot  being  born  ;  yet  were 
hah  intrinfeco,  from  an  internal  caufe,  as  blindnefs,  deatnefs, 
difabiiity  to  fpeak,  is  in  them  who  are  born  blind,  deaf  or  dumb, 
it  mull  be  ftiil  as  inevitable  as  the  defeft  is  in  thefe  inflances ; 
and  lapfed  man  thus  born,  mull  be  as  much  difabled  by  it,  as  he 
could  be  from  any  extrinfic  caufe  whatfoever  ;  and  therefore 
feeing  by  it  he  lies  under  as  great  necefhty  of  being  thus  de- 
feftlve  as  he  who  is  determined  by  an  extrinfic  caufe  to  be 
fo ;  and  that  extrinfic  necelTity  is  allowed  to  render  the  a£lioii 
of  him  who  lieth  under  it  unculpable,  it  muft  be  likewife 
thus  with  him  who  lies  under  the  likeneceflity  from  an  rntrin- 
fic  caufe  immediately  refuiting  from  his  birth. 

Ofdly.  Obferve,  thiat  it  is  the  fame  thing  as  to  my  obedience 
or  difobedience  to  have  a  difabiiity  by  nature,  as  to  have  it 
from  the  fubftance  or  matter  of  which  1  am  compofed  ;  be- 
caufe by  having  it  from  the  fin  of  my  nature  before  I  had  a 
being,  1  come  into  the  world  as  much  difabled  as  I  could  be 
by  the  other,  hom  the  performing  due  obedience,  orthe  avoid- 
ing difobedience  to  the  laws  of  God. 

/^thly.  Obferve,  that  it  is  the  fame  thing  as  to  my  eternal 
intereft  to  have  no  free  will  at  all,  as  to  have  none  in  refer- 
ence to  the  conditions  on  which  that  inierefl  depends  ;  and 
therefore  it  is  no  great  difference  betwixt  the  opinion  ol  thefe 
men  and  that  of  Mr.  Hobbs,  that  the  one  dellroys  the  liberty 
pf  all  our  a6iions,  and  theirs  onlydcftroys  our  liberty  in  fpir- 
itual  and  moral  a6Hons  ;  feeing  both  equally  deftroy  our  lib- 
erty of  choofing  life  eternal,  and  of  avoiding  everlafling  death. 

Sf  CTiON  II, — With  ihefe  we  may  compare  the  fate  allert- 
ed  by  the  Stoicks  and  by  many  others  ;  for  though  they  talk 
more  than  others  of  the  to  i-p'  r,(Mv  and  the  dvrsl,y.<sioy,  the 
things  we  have  in  our  power,  and  the  power  we  have  over  our- 
felves  ;  yet  all  this  at  the  lalt  amounts  only  to  an  ai;T£$>^<Tiov  e^ 
avcz7)trjj,  a  liberty  of  doing  what  ?nuj}  be  done  out  of  neceffity  ; 
for  all  the  liberty  they  allow  to  the  will  of  man  is  this,  that  he 
may  freely  do  what  it  he  doth  refufe  to  do,  fate  will  compel 
him  to  do  ;  or  may  refufe  to  do  what  if  he  would  do,  fate  will 
compel  him  to  leave  undone.     This  they  explain   by   the   ex- 


fijO  Freedom  of  the  Will  of  Man, 

ample  of  a  dog  fdj  tied  to  a  cart's  tail  ;  he  may  follow  v/lth* 
out  being  drawn,  but  if  he  doth  not,  he  muft  follow  by  being 
drawn.  To  duro  ^•/j  tts  xal  eTri  rav  avBfw'nMV  noci  (xri  /ciisXo/xsvoi 
yaip  axoX«68~v  dva.y}ia(7QYisovrat  •JToivrws  sU  to  TisTrpci/fXEvov  s'tae'kBsiVi 
And  this  aljo  is  the  cafe  of  men,  for  if  they  will  not  follow  fate^ 
theyjhall  by  all  means  be  necejjitatea  to  come  under  the  laws  of 
fate.  Their  wife  man,  faith  (ej  Seneca,  doth  nothing  unwil- 
lingly ;  NecefTitatem  effugit  quia  vult  quod  ipfa  coaftura  eft, 
ke  avoids  necefjity  by  doing  willingly  what  otherwifefhe  would 
tompel  him  to  do  ;  and  this  is  the  plain  import  of  the  prayer 
of  ffj  EpiBetus  out  of  Cleanthes,  lead  me,  0  fate,  to  that  to 
which  thou  haft  ordained,  that  I  may  follow  willingly  ;  for  if 
J  do  not  follow  fo,  Ifhall  he  compelled  to  do  it. 

2,dly.  This  neceflity,  fay  they,  proceedeth  from  external 
and  antecedent  caules ;  as  either  ;  ifi.  The  eternal  decree  of 
God  difpofing  all  things  to  happen  as  they  do.  fgJOmux^i 
certa,  et  in  aeternum  difta  lege  decurrunt,  all  things,  faith 
Seneca,follow  by  a  certain  law  eflablifkedfrom  eternity  ;  Olim 
conftitutum  eft  quidgaudeas  quid  fleas,  it  is  of  old  ordained 
at  what  wefhall  rejoice  or  weep,  (h)  Fata  nos  ducunt,  we  art 
led  by  fate;  and  the  firft  law  of  fate  is  this,  ftare  decreto,  that 
God  will  jland  to  his  decree,  and  not  be  moved  from  it  by 
prayers  or  facrifices.  If  any  man  doth  profitably  ufe  them, 
Id  ipfum  quoque  in  fato  eft,  it  is  alfo  his  fate  to  ufe  them. — 
Accordingly  (i)theconcourfe  ofcaufes,{dL\\\\y[r.Hobbs,zuhere^ 
cf  every  one  is  determined  to  befuch,  may  well  be  called  the  de~ 
cree  of  God  in  this  refpeEl,  that  they  were  allfet  and  ordered  by 
the  eternal  caufe  of  all  things,  God  Almighty.  Or,  idly,  being 
an  eternal  feries  of  caufes  upon  which  all  effefts  depend,  fk) 
ordinem  rerum  fati  aeterna  feries  rotat,  caufa  ex  caufa  pendet, 
the  eternal  courfe  of  fate  turns  about  all  things,  faith  Seneca,  one 
caufe  depends  upon  another.  It  is,  fay  all,  flj  an  immutable 
feries  of  caufes,  by  virtue  of  which  thus  knit  to  one  another,  all' 
things  are  produced  ;  or  a  fatal  necejffity,  by  virtue  of  which 
whatfotver  happens  flows  from  a  continuation  of  caufes.  Now 
here  obferve  with  Bifhop  Bramhall^ 

(d)  Liber  ined.  apud  Menaque  in  illud  Stoicorum  apud  Laert.  k«6'  «*- 
ftccffjiiint  tf£  (pci(Tt  wavra  yewVSa*.  I,  "].  p.  459, 

fej  Ep.  54. 

/^fj  "^yt  f^f •ci)  ri  iniB^ui/.itvt  iirot  iro  te  VfMV  ej/ai  J»aT£Tay/*i»oj 

i?  £\1/O(0«ix»  yi  aoxro?  iji  d't  y\  ^  Si^w8^£»  ?i1o»  t'^ofjLM,      Enchirid.  p.  ^7. 

fgj  De  Provid.  c.  5 (h)   Natural.  S^u.  c.  36,  37. (ij  Br.  p. 

665. (k)  Ubi  fupra. 

//^  Immiitabilis  caufanun  cohaerentium  feries,  Sen.  ad  Helvid.c.  g. 
Fafalis  quasdam  neceffitas  qua,  quicqiiid  accidit,  id  ex  caufariim  conti- 
nuatione  fluxiffe  dicitur.  Cic.  de  Nat.  D.  I.  i.  n.  30,  39  De  Dinj.  I.  i. 
n.  106.  De  Fato,  n.  16.  ?lut.  de  PL  Philof,  I.  2.  c.  27,  28.  De  Sttic.  Re- 
fugn.p.  1036. 


Freedom  of  the  Will  of  Man.  271 

ly?,  That  (m)  *'  it  is  not  much  material  whether  they  af. 
cribe  this  neceffity  to  God's  decrees,  or  to  the  ftars,  or  to  a 
connexion  of  caufes,  fo  as  they  eltablilh  necefilty  ;  for  necef, 
(ity  upon  what  ground  foever  it  be  eftabliftied  renders  the  doom 
of  all  the  fame."  Either  they  muft  run  into  this  abfurdity,  that 
the  efFeft  is  determined,  the  caufe  remaining  undetermined  ; 
or  elfe  hold  fuch  a  connexion  of  caufes  as  the  Stoicks  did. 

zdly.  That  whereas  they  fay  the  Stoicks  took  away  liberty 
and  contingency,  but  they  allow  them  ;  as  this  is  falfe  as  to 
their  notion  of  liberty  joined  with  neceffity,  fo  is  it  little  to 
the  purpofe,  fince  they  allow  it  only  in  aftions  which  will  do 
us  no  good  as  to  our  fpiritual  and  eternal  intereils,  depriving 
men  without  that  grace  God  hath  decreed  not  to  afford  to  re- 
probates, of  liberty  to  choofe  what  is  fpiritually  good  ;  for 
furely  men  thus  determined  to  one,  that  is,  to  do  evil  only, 
have  only  the  liberty  to  choofe  by  what  aftions  they  will  incur 
damnation. 

Now  the  natural  reafon  of  mankind  induced  the  heathen 
fhilofophers  to  condemn  this  doftrine  of  tatal  neceffity  ypon 
thefe  feveral  accounts. 

Section  III. — \ft.  That  it  fundamentally  deftroyed  the 
liberty  of  humane  atiions,  and  left  nothing  in  our  power ;  for 
no  man  can  be  faid,  fnj  dvrz^aaius  Ive^ysVv,  to  aB,  freely^  who 
by  external  caufes  is  necejjitated  to  a6l,  or  not  to  ad  :  and  they, 
iaith,  foj  Cicero^  who  introduce  an  eternal  feries  of  caufes,  ii 
mentem  hominis  vokintate  libera  fpoliatam  neceffitate  fati  de- 
vinciunt,  they  rob  the  foul  of  its  liberty,  and  leave  us  nothing 
in  our  own  power  ;  Nam  nihil  eflet  in  noftra  poteftate  fi  res  ita 
fe  haberet.  It  is  the  mojl  ridiculous  of  all  things,  faith  ^pj  Oe- 
nomaus,  to  fay  t»  xai  ewI  rois  «v9^w7roif  t»  £»vaj,  r;ai  slpixov  hJev 
riTTQv  Eivai,  that  any  thing  is  in  the  power  of  man,  and  yet  that 
there  is  a  connexion  of  caufes  ;  for  this  therefore,  fay  they^ 
deftroys  the  liberty  ol  our  defires,  choice ;  and  confequently 
ot  our  a£lions,  becaufe  it  introduceth  an  antecedent  and  ex- 
ternal caufe  on  which  they  depend,  as  the  effeft  upon  the 
caufe ;  for  a  caufe  being  that,  fqj  Quae  id  efficit  cujus  ell 
Caufa,  which  produceth  the  effect.  A  caufe  which  neceffitates 
the  a£lion,  renders  the  effett  neceffary  ;  and  when  the  efFeft 
depends  on  my  appetite,  will,  defire  and  choice,  muft  lay  the 
like  neceffity  on  them.  And  whereas  the  patrons  of  fate 
would  fometimes  own,  that  they  did  many  things  willingly, 
but  added,  that  (r)  (y^srx  rZro  dura.  yavsaQaj  Kohi'iixocfro,  they 
were  determined  by  fate  to  will  them,  and   fo  their  very  will 

(m)  P.  692,  693. (n)  Simpl.  in  Epiifl.  p.  23. (0)  De  Fato,  n. 

i6- (p)  Ibid.  n.  7. fqJ  Ibid.   n.  a6. /r ;  Diog.  auud  Eufeb. 

Frjep.  hv.l.  6.  c.  n.  p.  a66.  B.  D. 


it  J  2  trtedoni  of  the  Will  of  Man^ 

was,  «'£^-:f;Xy)/Ac'vov  v7(h  rrii  s'ifx,a.pvivns,  involved  m.  Or  contained 
iindfr  the  decree  of  fate.  This  fate,  fay  they,  can  no  more 
confift  with  the  liberty  of  the  will,  than  fweet  with  bitter, 
white  with  black,  cold  with  heat ;  for  as  thofe  things  are  faid 
to  be  done  by  fate,  oax  nxl  Ikovtuv  xa*  aKOvrcuv  y/pta;v  ^ot,)irus 
*y*vETaj,  which  are  certainly  done  whether  we  will  or  no  :  So 
thofe  things  are  faid  to  be  done,  itxp  rtiMoir,  by  our  will,  oaoc  Ik 
Ta  ffTTB^a^civ  rtU'Ois  xa\  tvE^yery  Im  riKos  'ipyj^rai,  which  are  brought 
to  pafs  by  ourfludy  and  labor,  and  only  through  ourfloth  and 
negligence  are  left  undone. 

Q.dly.  That  if  our  aftions  did  proceed  from  fuch  a  fate,  no 
man  could  deferve  praife  or  difpraife,  reward  or  punifhmenf, 
for  any  of  his  atlions ;  for  hence,  faith  (fj  Cicero,  it  follows 
that  our  aSiions  and  choice  is  not  in  our  own  power  ;  ex  quo 
efficitur  ut  neque  laudationes  juflas  fint,  nee  vituperationes, 
ncc  honores,  nee  fupplicia  ;  whence  it  follows,  that  there  is 
nothing  in  our  atlions  which  jufily  can  deferve  praife  or  dif 
prafe,  reward  or  pumfliment.  If  fuch  a  fate  fhould  be  allow- 
ed, faith  (tj  Alcinous,  to  6(f)'  riyA-\i  o\-/r\(izra.i,  xa\  'i7raiM0i,.}ia\  \}/6- 
701  Kal  'jta.v  TO  Toi^Tois-  'JzxpaTiXYiaiov,  our  liberty  is  dejlroyed  to*. 
£ether  with  praife  and  difpraife,  and  every  thing  that  is  like  to 
2t.  They,  faith  (uj  Simplicius,  who  take'  away,  to  £(f>'  '^/x-"* 
CUT  liberty,  «Tot  xal  ttj?  dp^rris  xal  T'/if  -naKias  -^vy^iyiriv  ^ia(popa.v 
avatpnai,  they  take  away  the  natural  difference  betwixt  vice  and 
virtue,  and  leave  no  place  for  prafe  or  difpraife;  for  to  praife 
and  honor  ?nen,  faith  (xj  Oenomaus,  for  being  good,  or  bad 
out  of  neceffity,  is  as  abjurd  i  01s  e*  ths  itX\  v.0L>Jks  ra  adixccrz 
B-Trxivolri,  XXI  jspatpoi,  r^i  S'e  aUy_piis  -^^/syot  xxl  xoXa^oi,  as  if  d 
man  fliould  praife  and  honor  them  for  having  handfome  bodies, 
and  difpraife  and  pumfi  them  for  being  deformed.  And 
laftly,  thefe  very  men,  faith  fyj  Alexander  Aphrodifienfis,  by 
exhorting  men  to  ufe  difcipline  and  Ihidy,  and  by  leaving 
volumes  to  inftru6l  young  men  how  to  live,  and  condemning 
others  who,  h  rx  zspoamo-illx  ^pZ/yiv,  do  not  things  convenient,  or 
what  they  ought  to  do,  evert  the  necejjity  of  fate,  (7v\i-^xc'bs.i  li 
V.XTX  (^vatv  viiJAv  V  Ti'JpyH-)!  to  avTB^^tiOiO)/,  and  eflabliflied  the  nat- 
ural liberty  of  the  will. 

2)dly.  This  doftrine  of  fate,  fay  they,  leaves  no  place  for 
repentance,  or  for  accufmg  of  ourfelves,  or  others ;  whereas, 
faith  (zj  Diogenianus,  when  we  do  anv  thing  without  delib- 
eration, TToXXxxis  iJ.£ro.vo^f/.Bv,  we  frequently  repent,  and  blame 
our/elves  for  our  rafinefs  ;  and  when  we  fee  others  a61;  in  like 
manner,  we  pronounce  them  offenders,  us  Id^^  'hy^M  ovrwv  tc^v 
roiHTwv,  as  believing  thefe  things  are  in  our  own  power. 

(f)  Ibid.  n.  30. (t  '  De  Phil.  Plat.  c.  26. fuj  P.  29. fxj 

Apud.  Eufeb.  Ibid.  p.  260.  D, (j>J  Ibid.  p.  27a. {zJ  Ales.  A- 

phrod-  ibid. 


Freedom  of  the  Will  of  Man*  ^73 

j^thly.  They  add,  that.wdre  this  fo,  God  cobld  not  jufll)'- 
puniih  men  for  their  iniquities,  they  being  only  the  refult  of 
unavoidable  neceflity  ;  for  thus  they  who  are  punifhed  plead 
iheir  caufe  in  (aj  Otnaviaus,  with  Jupiter  and  Apollo,  a  o/xajc; 
'^oieTs-  u  "ATT'dyXoii,  thou  dcalejl  not  with  us  jujily,  Apollo ; 
'ihou  dofjl  not  rightcoujly  punijli'us  who  have  not  offended ; 
and  zvhy  doth  Jupiter  himfelf  'h  -r-hs  rjiJ^zriqa^  avdyKra-  avayjcw, 
■the  itnpiclfive  caufe  of  our  ntcejpty,  puniJJi  us  rather  than  him- 
fcfzcho  hath  impo/cd  upon  us  this  necejjity.  Ceafe,  Jupiter, 
to  be  angry,  eVj  ya.p  0  'niTtpcJIai  -^  riro  irqodTirccyOai  'noiii  h  cos 
elpycos  TiixeTi  oa  Trqos  r^rov  'h^iv'icf^iv,  for  that  ts  only  done  which 
Jate,  and  the  feries  of  caufes' ordered  to  he  done,  and  zee  arc  not 
able  to  rcjijl.  We  juflyfay  to  you  (b)  Oh  ye  Gods  that  you 
permitted  us  not  to  be  good  ;  and  not  only  fo,  a'XXa  iti  eQtxa- 
ccc9e  sfvo-A  Tiovr.piss,  but  ye  have  alfo  laid  upon  jus  a  necejjity  to  be 
evil.     Note, 

idly.  That  this  fate  was  brought  into  the  church  by  the  fcj 
Coloharjihns,  the  followers  of  Bardefanes,  and  the  Prifcillian- 
ifts,  and  before  them  by  the  (dj  Marcionites ;  who  abHained 
ifrom  matrimony  on  this  opinion,  that  nature  was  evil  by  rea- 
fon  of  the  evil  matter  of  .which  we  were  compofed  ;  and  this 
doftrine,  faith  Clemens  of  Alexandria,  they  learned  from  the 
philcfophers,  to  all  whom  it,  was  common  fej  fato  adfcribere 
converfationes  hominum,  to  afcribe  the  aBions  of  men'  to  fate. 
Now  the  doftrine  of  the  chrifians  is  this,  faith  (J)  Juflin 
Martyr,  \\\zx  nothing  is  done  or.  fufFcred,  xa6'  hi^apixiv-nv  ac- 
cording to  fate,  dKK(X  xarai  (xev  'Tlpoalp^nm  £Ka.<^ov  y.arop9iv,  ri 
a.aarpravsjv;  but  that  every  vian  doth  good  or  evil  according  to  his 
own  Jree  choice.  And  in  this  they  all  agree  for  thefe  rea« 
fons, 

xjl.  Becaufe  no  man  can  be  worthy  of  punifliment  for  what 
he  was  made,  and  cannot  alter  :  No  man,  faith  (g)  Juf  in  Mar- 
tyr, would  be  zvorthy  of  reward  and praife,  hk  d.(p'  eayrS  fc?.o/xs- 
vos-  TO  ayaflov  akXcc  nal  rarov  yivofJ.svos,  who  doth  not  of  himfelf 
c.hoofe  to  be  good,  but  is  made  fuch  ;  nor  if  he  be  zuicked,  can 
he  be  J  ufiy  pU?liJJied,  ax  d(p'  stxorii  rot^rcs  av,  dXX'  aSsv  ot^ViK^x-ovo? 
ehcii  'irspov  Trap'  o  Bjsyovst,  as  being  not  fuch  oj  himfelf  and  being 
not  able  to  be  otherzvife  than  as  he  was  born.  God  made  us  Jo 
that  zjoefiould  be  good  not  by  nature,  but  by  our  own  free  wtll 
and purpofc  ;  (hj  nihil  cnim  laudis  eft  id  effe  a  quo  te  mutari 

(a)  Apud  Eufcb.  ibid.  p.  260.   ^.—^(h)  Ibid.  D. (c)  Auguft. 

Haer.  15. 

(d)  O  [/.\\i  H-x\  lAa^v.'Mv'^  <^i(tu  \iauwv  \v.  "si  V  "Ktii  «a)£J;';  Strom.  3.  p. 
431.  13.  ria^  uv  (^iXocro(J>j(,v)  T>5»  yefstrn)  xamiv  ttnai  cttrtQui  ezjttaCoi'TEj  al 
UTtl  Mx^Kiitiv<^  y.a^  ccTTi^\'i\u  ^iffiart  <Pfvacriot/lcn.      Ibid.  D. 

feJ  H<xr.  70.^ //y  Apol.  I.  p.  4S-~-^fgJ  Apol^  2.  p.  3i.  B. 

ffjj  Rccogn   1.9.  Sec.  4. 

M  M 


i^74  Freedom  of  the  Will  of  Man, 

naturae  neceffitas  non  finat  ;  for  it  is  not  praiftworthy  to  be 
fuch  aithe  nccejjily  of  naturtforceih  thee  to  be.  So  PJtudo 
Clemens. 

zdly.  That  a  neccfTity  of  finning  would  free  men  from  all 
fault,  as  doing  nothing  ot  their  OH'n  accord,  nor  being  fo  much 
the  caufe  of  their  aftions,  as  he  who  laid  this  ncceflity  upon 
them.  Thus  fa)  jujlin  Ma/Vyr  argues,  if  all  things Jlow  from 
Jate,  l-xi  TQ  l<p'  'hiJ.Tv  c-s-tv  ZXus,  and  zee  have  no  Jrceaom  cf  wUly 
h9'  Sroj-  aTToSfy.roj,  hSs  c;<£Vvor  /xj/y-TiTsor,  neither  IS  one  fo  be  ap-^ 
proved,  nor  another  blamed  :  Again,  if  mankind  hath  not  pow- 
^r  by  his  free  choice  to  avoid  evil,  and  to  choofe  the  good  iyxl- 
Ti'sv  ss"*  rxv  oTj-wj-J'/ixroTt  -B'/jarro/z-Jvoiv  ;  he  is  unblameable  tuhatfo- 
c'vcr  he  doth,  (bj  Origen,  in  his  difiertation  againft  late,  de- 
clares that  the  aflVrlors  of  it  do,  a7ro?.i,'Tiy7ravrof  t7x?.'/5/>!,5;To«-,  ^<ry 
free  men  for  all  fault,  and  cafl  the  blame  of  all  the  evil  that  is 
done  upon  God  ;  and  that  this  is  a  dodrine,  rha-n^y.-v  lyj  i(!f  y<A'-i*v, 
xuhuh  jubverts  our  liberty,  y.y.\  oix  tSts,  and  by  that  all  vice 
and  virtue,  all  prafc  and  difpraile.  (d)  Eufebius  declares 
that  this  opinion,  rts  ixiv  'rt'kr,(j.y.z>J-.Hvrxs  aTioXvn,  as  /v-r^'iv  rav 
uToTTojv  &^  oWz'ixs  '•/MwiJ.rii  diOL'jizTicsLyixvjHS y  abfolvesfnnezs,  as  do- 
ing nothing  on  their  own  accords  which  was  evif  and  would 
cajl  all  the  blame  of  all  the  wickednefs  committed  in  the  world 
iipon  God.,  and  upon  his  providence  ;  if  that  were  advi7!^':d  by 
the  aff'trtors  oj  this  fate,-  whether  he  him/cf  did  ncccjjitate  them 
to  do  thefe  thijigs,  or  ordered  matters  fo  that  theyfwuld  be  con- 
^firained  to  ao  it  byfome  other  caufe.  See  the  like  argument* 
in  Epiphanius''s  liar.  16.  p.  35. 

Q^/j.  They  add,  that  this  opinion  renders  all  commands, 
admonitions  and  exhortations  not  to  do  evil,  or  to  do  good, 
iifejefs ;  he  who  is  thus  admonifticd,  being  inftrufted  bv  it,  to 
reply  after  this  manner,  fe)  -X  hae  w  a.)i^gojT:i  vH3-f7si'<-,  to  what 
end  dofl  thou  admonifii  me,  0  fnan,  when  fate  hath  foref  ailed 
me,  and  not  left  it  in  my  power  to  change  my  mind?  rl  wv  SeV 
<7yvrirrr-irGai -r^os  a  w^£  tts oS'f/xvEi'fTQsiJ  oyv/^iro/AXJ  \  To  xvhat purpoje 
therefore  is  it  to  flrive  after  that  which  I  have  not  the  power  to 
defire  or  will,  unlefs  alfo  it  be  my  fate  thus  to  will  ?  That  men 
lie  under  no  ne'e  ejfity  from  Gad's  foreknowledge,  [which  was  of 
old  the  chief  argument  ol  the  fatalyh,  efpoufedof  late  by  Mr. 
Ifobbs,  and  is  (till  made  the  refuge  oi  the  prede/Iinarians^  may 
be  thus  proved,  faitJi  ffj  Origen.  becaufe  the  prophets  are  exhort- 
ed in  the  holy  fcriptures  to  call  men  to  repentance,  and,  to  do 
this  in  /(Lck  zoords,  ai  7  fit  were  unknozvn  whether  they  would 
turn  to  God,  or  would  continue  in'thcirfms  ;  as  in  thofe  words 

(a)  .\y\(^\.  2   p.  80. ^*y  ApudEiifeb.  Pr^p.  Ev.  \.  6  c.  n    p.  1S2. 

B. f,:J  P.  2S7.  A. fdj  Prxp.  Ev.  1.  6.  c.  6.  p.  t.u.  v»er  'lot.  and 

P..251. (ej  Eufel»'.  Ibid.  p.  i.r,. f/J  Apud  Knfch.  il»i^.  c  u.  p- 

a'Sc)"  S,  C. 


Treedom  qJ  the  Will  of  Man.  275 

of  fg J  Jerernhh,  perhaps  t/iey  zvill  hear  and  turn  every  man 
from  hu  evil  way,  &c.  and  this  isjaid^  not  that  God  under- 
flood  not  xohether  tJiey  zvould  do  this  or  not,  a>.X'  oiov^l  td  Iff'^ya* 
triov  Tcc'v  St^va/xewv  yivc.cr^itj  Ic-iKws;  but  to  dcmonjhiate  the  alinojr 
equal  balance  of  their  pozver  fo  to  do,  and  that  they  nught  nut 
defpond  or  remit  of  their  endeavors  by  ammagination  that  God's 
forehnoicledgelaid  a  ncccjfxty  upon  them  ;  wi  h-a.  ov'/©'  lit'  aij-:o\s 
t5  'cVii^i^xi,  ^  x-vr-h  ociriaylvolxt  rav  a/vi.a§rr,/AaTCi)V,  as  not  leav- 
ing it  in  their  pozuer  to  turn  to  him,  andfo  was  the  caufe  of 
their  fn. 

/^thly.  They  argue  from  the  deportment  ot  men  towards 
them  who  offend  out  ol  neceffity,  allowing  this  as  a  fufficitnt 
excufc  that  they  could  not  do  otherwife.  You  would  not, 
lajth  (h)  Athenagoras  to  th:  Roman  emperors,  honor  the  good, 
or  pumfh  bad  7nen,  si  /xr,  It:'  dvro^s  rin  ^  'h  y-anla.  »c,  'h  dfi-'h  ;  ij 
Vice  and  virtue  zjoere  not  in  their  pozver.  And  if  men,  faitti 
Chryfbjlom,  do  thus  pardon  their  fellozv  men  when  they  are  necef- 
fitated  to  do  a  thing  (i)  tu  H  vTh  n'liJixq^A-vfis  ttoXXw  i^lyXyj  tyvJ"- 
yaojny.H'i  Ixot^v  much  more  fhould  this  be  done  to  men  compelled 
by  fate  to  do  what  they  do  ;  for  if  it  beabfurd  to  punifh  them 
who  by  the  force  of  barbarians  are  compeUcd  to  any  aCtion,  it 
Viuji  be  more  fo,  rhv  C^no  ouvxruripas  ovv-lixzcijs  •/.Krxvuf.ix^ofj.zi/ov 
qIkvv  ^t^Qi/xtyto  pu?iiffi  him  who  is  compelled  by  a  ftrongcr power. 

^thly.  They  add,  that  if  fate  obtain,  then  the  divine  judg- 
ment mufl.  be  overthrown  ;  for  they,  faith  fkj  Origen^who  take 
away,  rbii^'  i,[tA\,  this  liberty,  take  azuay  zuith  it  praife  and  dif- 
prafe,  and  good  and  evil  aclions,  with  them  a  future  judgment, 
and,  all  threats  againjl  and punifhment  of  offenders,  and  allthc. 
promifes  made,  and  the  rewards  annexed  to  a  life  of  holinefs, 
Moh  725  ETJ  T«Twv  ivKoyus  eVczj  yivo/xcvov  \  for  upon  this  fuppofi- 
tion  none  of  thefe  things  will  rationally  be  done.  If  fate  be  ef- 
tablijhcd,  faith  flj  Eufebius,  oIx'/j(j='?ii  (f»Xo-!o^ia,  otxvi^iVai  ic 'tf- 
ai^itx,  philofvphy  and  piety  are  overthrown  ;  there  can  oe  no 
religion,  no  praife  for  pcrfons  fludwus  of  virtue,  no  blame  of 
men  addi&ed  to  the  greatefl  ivipiely,  all  theft  things  depending, 
KX  Cudronqoxifirii  (xsKirriS  K;  d'yynTcOjf,  x}X'  ex  rY,s  ru'V  afji.'v  avaf- 
MLYis  Upon  the  neceffity  introduced  by  the  Jiars,  and  not  upon 
meditation  and  exercije  proceeding  from  our  own  free  cho'icc, 

fg )  Chap.  xxvi.  3.  xxxvi,    3. fhj  Legat.  pro  GliriH^.  p.  27. ^fij 

De  Fato  C3rat.   i,.~^~(kj  Ong.  apud  Kufeb.   I'raep.  Ev.  1.  6.   c.  11.  r« 
:8i.C.  D. — (l)  Ibid.  c.  6.  v,  2;i.  D.  n.  213.  A. 


2 7$  Fredom  of  ihe  Will  of  Marii 


CHAPTER     V. 


Shezoing  that  thefe  late  notions,  concerning  ihe  Liberty  or 
rather  Servitude  of  the  Will  of  lapfcd  Man,  were  gin- 
-erally  condemntd  by  the  Primitive  Chrijiians. 


T 


HIS  will  be  evident  from  thefe  following  confidera- 
tions. 

Section  I. —  \/l.  That  they  place  the  freedom  of  the 
will  from  neceflity  amongft  the  doftrines,  quae  per  praedlca- 
tionera  apoftolicara  manifefte  traduntur,  zvhick  were  manifejl- 
ly  delivered  to  the  church  by  the  preaching  of  the  apojlles,  and 
by  ecclefiaflical  tradition.  'H/y-err,  we  chrijiians,  faith  (a) 
Jujlin  Martyr,  do  not  think  as  do  the  Stoicks,  that  all  things 
are  done  according  to  fate  :  dXha.  y.a.ra.  (xh  Trpodi^saiv  Ijtarov  xa- 
TogSav,  v  a/z-a^ravEiv  ;  but  that  every  man  doth  well  or  ill  accord' 
ing  to  the  jreedom  of  his  will  or  choice,  (b)  Origen  fpeaks 
thus,  Eft  ct  illud  definitum  in  Ecclefiaftica  Przedicatione  om- 
nemanimum  effe  rationabilem  liberi  arbitrii,  et  voluntatis  ;  this 
alfo  is  defned  by  ecclefiaflical  tradition, that  all  fouls  are  ration- 
al, and  have  free  will  and  choice.  Whence  vi'e  may  gather,  that 
they  are  not  fubje£t  to  neceflity  fo  as  to  be  compelled  to  do  good 
or  evil  ;  for  we  are  under  no  neceflity  to  do  well  or  ill.  And 
though  there  is  in  the  rational  foul  a  power  to  do  evil,  it  is  not 
evil  upon  that  account,  faith  (cj  Didymus  Alexandnnus  ;  but 
becaufeflie  will  freely  ufe  that  power  ;  ttj  iv.  ioim-c^v  ju,6vov  y/  So^jj 
avT'h,  dXka.  Kj  Trdcyrajv  oqQus  irsql  ruv  Xoyixuv  ^&>cov  (piXoso^vtaocv- 
rcov,  and  this  is  not  only  ours,  but  the  opinion  of  all  who  fpeak 
Orthodoxly  of  rational  beings,  (d)  Thcodoret  having  eftab- 
lidied  this  doftrine  of  the  liberty  of  man's  will  from  neceflity, 
and  his  power  to  choofegood  or  evil  by  reafon,  and  by  the  fuf- 
frage  of  the  \\o\y  fcriptures,  concludes  thss  ;  rxvla.  -iCfl^i^oiyJio- 
IJ.ZV,  K,  oi^jiffKOfjicv,  thus  have  we  (chriftians)  been  taught  by  cur 
anceftors,  and  thus  zoe  teach.  St.  Auflin  lays  down  this  as 
the  true  definition  of  fin,  (e)  peccatum  eft  voluntas  retinendi, 
vcl  confcquendi  id,  quod  juftitia  vetat,    et   unde    liberum    eft 

(a)  Apol.  1.  p.  45. (b)  De  prinfip.  in  Proem. (c)  Ed.  Com- 

bet.  p.  28. (d)  Adv.  Graecos,  Serm,  5.  p.  541,  543>  348. {e)'L\\>, 

de  Dt'.ab,  Animab.  u,  12. 


Freedom  of  the  Will  tf  Mail.  ayy 

^bftinere  ;  fin  is  the  will  to  obtain  or  retain  that  zvhich  jujhce 
forbids  y  and  from  which  it  is  free  for  us  to  abjiam.  Whence 
he  concludes,  that  no  man  is  worthy  of  dfpraijc  or  fumfli- 
ment,  qui  id  non  faciat  quod  facerc  non  poteft,7or  not  do^ng 
that  which  he  hath  no  power  to  do  ;  and  that  ij  fin  be  worthy 
of  dfprafe  and  pumfnment,  it  is  not  to  bt  doubted,  tunc  efi?: 
peccatum  cum  et  liberum  eft  nolle.  Thefe  things,  faith  he,  tin 
fkepherdsfing  upon  the  ?nountatns,  and  the  poets  m  the  theatres, 
and  the  unlearned  in  their  affem.blies,  and  the  learned  in  the  li- 
braries, and  the  doflors  in  the  fchools,  et  Antiftites,  in  facris 
locis,  et  in  orbe  tcrrarum  genus  hunianum,  fj  and  the  bijhops 
in  the  churches,  and  mankind  throughout  the  whole  eaUh. — 
Yea  this,  {dxih.  he,  is  fo  mamffl,  nulla  hinc  do61orum  paucitas, 
nulla  indoclorum  turba  difrentiat,  that  it  hath  the  univerjal 
confent  of  the  learned  and  unlearned,  (g)  Gennadius,  in  his 
account  ot  ecclefiaflical  dodrines,  lays  down  this  lor  one,  that 
no  man  perfheth  by  the  will  of  God;  fed  per  fcipfum  ele£licne 
Arbitrii,  neingenuitatis  libertas  atque'poteftas  femel  homini 
aotributa,  ad  feivilem  cogatur  neceffitatem,  but  only  by  himfelf, 
and  his  oxon  free  choice,  lefl  the  free  choice,  libe^^y  and  pozucr 
once  granted  to  man,  fliould  be  reduced  to  a  fervile  necejj'u'y. 

SectioiN  II. — 2dly.  This  will  be  ftill  more  evident  irom 
what  St.  Aujiin,  with  the  concurrence  of  all  iho.  ancient  fathers, 
have  faid  in  confutatiofl  of  the  Manichces  who  taught  thefc 
three  tilings. 

ifi.  That  there  were  two  principles,  the  one  good,  and  the  au- 
thor of  good,  the  other  evil,  and  the  author  oj  evil. 

idly.  Thzi  the  God  of  the  lazu  was  not  the  true  God,  and 
that  therefore  the  Old  Teflament  was  to  be  rejected. 

^dly.  That  fin  arofe  not  from  the  free  will  of  man,  hut  from 
the  fub fiance  of  matter  ^  and  fo  fome  fouls  were  wicked  not  by 
choice,  but  by  nature.  Now  againft  this  wicked  herefy  Sr, 
AuJlin  urgeth  many  arguments,  in  which  he  hath  the  fuffragc 
of  the  ancient  fathers. 

And  fiflj  he  lays  down  thefe  as  certain  and  indi^pu^abIc 
fhj  rules,  viz.  de  quo  refillere  non  valente  quifquam  quidpi- 
am  mali  fecit  jufle  damnari  nuUo  niodo  potcft,  that  no  man 
can  jujily  be  condemned  for  doi7ig  that  evil  wh'ich  *he  was  not 
cble  to  refifl  ;  for  all  men,  {d'lxh  he,  will  pronounce  without 
any  hffUation,  nihil  iftos  omnino  peccaff?,  that  thefe  men  have 
done  no  evil.  For  if  fouls  be  jo  compelled  to  ad,  uX.  refiftenfli 
poiellas  nulla  fit,  non  peccant,  that  they  have  no  power  to  rff, 
they  fin  not.     If  therei'ore,  as  Le  Blanc  faiih,  the  reformed  ttack 

(f)  DeVeiaRel.  c.    14. (g)  Cap.  Ivi. —  (h )  Lib.    de  Duab. 

Aniiu,  c.  lo. 


278  Freedom  of  the  Will  of  Man* 

men  are  fo  depraved  by  the  fall,  ut  non  polTint  nifi  male  agere, 
that  they  cannot  but  do  evxl ;  they  offend  not  in  fo  doing. 

^dly.  This  he  propounds  as  a  thing  maniteft,  (i)  non  pecca- 
re  animas  ex  eo  quod  non  funt  tales  quales  effe  non  poffunt, 
that  no  fouls  offend  in  not  being  fuck  as  they  cannot  be  :  See, 
ing  then  they  who  cannot  do  what  is  truly  good,  cannot  be  good  ; 
it  mud  be  alfo  manifeft  that  if  the  fools  of  lapfed  men  cannot 
do  what  is  truly  good,  they  offend  not  in  not  being  good. 

"^dly.  He  afferts,  that  ?io  vian  is  worthy  of  difprafe,  or  pun- 
jflvnent,  (k)  quid  id  non  facial,  quod  facere  non  ^^oift^^fornot 
doing  that  which  he  c-annot  do  ;  and  this,  faith  he,  wii!  be  own- 
ed by  every  man  whoconfulls,  fecretaconfcientiae  fuae,  legefque 
divinas  penitus  naturae  infitas  apud  anlmam,  thefecrets  of  his 
confcience,  and  the  divine  laws  written  in  his  heart.  Whence 
alfo  it  mod  clearly  follows,  that  lapfed  men  cannot  be  worthy 
of  difpraife  or  punifhment,  for  not  doing  that  good  they  can- 
not do. 

/^thly.  His  fourth  rule  is  this,  CI)  Ex  eo  quod  non  accepit 
nullus  reus  eft,  no  man  is  guilty Jor  not  having  that  which  he 
hath  not  received  ;  and  his  infeience  this,  that  no  man  can 
duly  blame  another  for  being  deficient,  quia  non  ultra  elfe  ac- 
cepit, where  he  hath  no  power  ko  go  farther  ;  fmce  he  owes 
only  what  he  hath  received,  and  cannot  exceed  the  bounds  fet 
him  :  If  then  man  by  the  fall  hath  loft  all  power  of  doing  good, 
and  hath  not  fmce  received  ftrength  to  do  it,  this  deficiency 
jcannot  be  his  guilt.  Now  in  theie  rules  the  ancient  fathers  ex- 
aftly  accord  with  hlni  5  for  we  have  heard  already  from  Jujlin 
Martyr,  P/eudoclemens,  Origen,  Eufebius  and  Epiphanius, 
that  a  neccifitv  of  finning  frees  men  from  all  fault,  for  that 
which  he  cannot  avoid,  or  for  being  that  which  he  could  not 
ctdiiz  to  he  (b J  Origen  \^y$,  It  Aown  as  a  moft  certain  rule, 
that  no  man  can  be  blameworthy  for  not  doing  what  he  cannot 
do  ;  and  that  as  for  Judas  himfelf,  «x  av  li  -^of"^  dwo)  ■zu^oar,<jr~ 
reT')  cl  e'B'avaJjcEj  •jcfoSorr,?  -^v,  he  could  not  have  been  blamed 
h&d  he  been  a  traitor  out  ofnecefjity,  and  could  not  have  been 
lifte  the  reji  of  the  apojiles.  Methodius,  m  anUvev  to  Origen, 
faying  that  the  flefh  makes  the  foul  to  (in,  replies,  f'^Je'i  avT%v 
r-fiv  cTy',^)'.^:  "s?.:;7E  ^-h  cCvtx.'7.7ai  vTSoritJazn^ai  rco  voiJ^co  r»  0ew,  that 
•f  hsfaid  this  fieJJi  could  not  be  fubjecl  to  thelaw  oj  God,  no 
7nan  could  be  blamed  for  theft  or  adultery,  &c.  by  a  jufijudge^ 
d^u'Jxrujs  iynn'ns  rr,s  aapKOS  CwsoTx-yctt^'jici  t-2  v6/y.w  t5  0£«,  the 
fleflt  not  being  able  to  be  fubjecl  to  the  law  of  God.  And  (d) 
Pfeudo   Jfujtin  to  that    quellion,    (how  God  requiring  us  to 

ft)  Lib.  de  D.iab.  An.  c.  12. fk)  Ibid.. (I)  De  lib.  Arb.  1.  3. 

c.  15.  16. lb)  Apud  Eiifeb.  Pncp.  Ev.  I.  <;.  c.  11.  p.  188, -(c)  A-, 

pud  Epiph.  ilxT.  64.  n-  51.  p.    Sn-'-^f^J  Oil-  J^i-  '''■'^^1  Refp.  p.  4.5I. 


Frudom  of  the  WUl  of  Man:  479 

iulfil  the  law,  and  not  fin,  which  is  beyond  our  ftrcngth^ 
could  punifh  men  tor  tranfgrening  it ;  it  being  manifeft,  that  o 

no  man  is  criminal  for  not  doing  that  which  is  beyond  his  pow- 
er, and  therefore  is  to  him  impofJibUJ  anfwers,  that  God  con- 
demns lis  not  for  not  doing  what  is  impojfible,  but  for  not  will- 
ing  to  do  what  is  poffiblc  ;  ro'is  yxp  St^varoTr,  x^  e(f)'  ri/xTv  hcim  ti 
fV/ajv^,  V  oxj/ofa^  yivtraifforpraije  or  difpraife  belongs  only  to 
things  poffible,  and  which  are  in  our  power  to  do  or  not  ;  and 
that  toe  all.  off  end  ^  J«a  to  ix.-h  /xi^iaS'atJ,  k,  «  5ia  to  /atj  S;/vaff- 
'ijm,  not  becaijjexce  cannot^  but  becaufe  we  will  not  do  what  we 
ought  to  do.  Add  to  this  what  hath  been  before  cited  from 
Irenicus,  declaring,  that  our  Lord  and  his  apoflles  could  have 
no  reafon  to  require  us  to  do  good,  if  it  were  not  in  our  pozcer 
to  do  what  they  exhort  us  to  :  From  Tertullian,  faying,  that 
God  would  not  have  given  a  law  to  him  who  had  it  not  in  hi} 
power  to  obey  it  :  From  Origen,  ir'^niring,  how  co%ld  God 
require  that  of  man  zvhich  he  had  not  in  his  power  to  offer  ta 
him  ?  and  that  of  Theod&ret,  that  God  cannot  juflly  punifh  a 
nature  zvhich  hathit  not  in  his  power  to  do  good^  but  is  boiindin 
the  bonds  oj  wickednefs. 

idly.  St.  Aufltn  lays  down  this  as  the  true  definition  ol  fin, 
fej  That  it  is  the  will  to  do  that  from  which  we  have  the  liberty 
to  abfiain  :  for,  faith  he,  (fj  if  men,  libero  ad  faciendum,  et 
non  faciendum,  motu  animi  careant,  fi  denique  his  abftinendi 
ah  opere  fuo  potellas  nulla  conceditur,  peccato  teneri  non  pof- 
iunt,  zcant  the  free  motion  of  the  will  to  do,  or  not  to  do,  cr  if 
fhey  have  not  the  power  to  abfiain  from  ivhat  they  do,  they  can- 
not be  guilty  of  fin  ;  /or  fa  man  cannot  do  olherwfe,  he  fn' 
ncih  not.  ( gj  Acknowledge,  faith  he,  that  fin  7nufi  bejreejrom 
necefjtty^  non  quia  homines  non  polTunt,  led  quia  nolunt  fer- 
vare  legem,  and  mufl  be  done,  not  becauje  men  cannot,  but  hi' 
caufe  they  zvill  not  obferve  the  law  ;  and  hence  thou  wilt  dif- 
cern  the  rife  of  all  fin,  and  the  dijlnbution  of  punifliments. — 
Accordingly  we  have  learned  from  Origen,  that  the  foul  doth 
not  incline  to  either  part  out  of  ncccflity,  becaufe  then  neither 
vice  nor  virtue  could  be  afcribed  to  it.  God,  faith  (h)  Hila- 
ry, hath  permitted  to  every  man,  libertatem  vita  fenfufque  thi 
liberty  of  life  and  judgment,  non  necefTitatem  in  altcrutruni 
afiigens,  layin.g  them  under  no  necejjity  of  doing  good  or  evil, 
nt  pra^mium  (ibi  voluntatis  bonitaiis  acquireret,  that  he  might 
be  rewarded  for  the  goodnefs  of  his  will. 

And  again,  (i)  God,  faith  he,  hath  permitted  to  every  man 
the  liberty  of  choofing  and  doing    what  he  will,  et  ob  id  uniuf- 

(f)  L.  con*.  Fortiin.  Man.  p.  165. ffj  L.  de  fide  contr.  Man.  c. 

4-i- fg)   De  Adiscum  Felice  Man.  l/a.  c.  5. f  hj  In  Pf  31.  p. 

<i<;2. -,—  /,•;  In  Pr.  1J9.  p   968,060.  » 


fi^d  Freedom  of  i-Iu  Will  oj  Mak, 

cujufque  aut  poena,  siit  prsmits  afficietur  eleftio,  zv\\for  thif 
rcajon  Jliall  every  man  be  punijhed,  or  rewarded jor  his  choicr, 
God,  faith  fkj  St.  Bafil^loves  them  who  do  what  is  right,  not 
from  necejjity  but  virtue.  Now  virtue,  {^\\h.  he,  arrfeth,lyL''apo- 
mpiissoin,  -xi  «x  8^  dvx^nvi<:;  from  choice,  iind  not  from  necej]ity. 
For  this  caufe,  faith  (I)  Chryjofovi,  hath  God  given  thee  f^et 
wi/l,haijJiV'fz^ovlfy.x'K'r)i-ro}id'EC'}-,(li'  a.va.f>tr,  ^'//ij-e/r,  that  jneh 
may  not  accvfe  God  as  being  bound  under  a  "necejjity  of  doing 
evil.  Man-,  faith  (tfi/  St.  CyrU  Alexandria  hath  a  free  incli- 
nntion  to  what  he  will  chocfe  to  do,  '-k^  omol^mMs ■l\'s.vbifov  rriv  E(p' 
§>t*irfK  I'QVTiv,  end  a  freedom  from  necrfpjy  in  what  he  will  turn 
hinifcif  unto  ;  thatfe,-  and  not  otkerwife  the  good  may  be  wor- 
thy cfprafe  and  reward,  and  the  wiched-maybejujuypumfn- 
ed.  The  devil  faith  fnj  Cynl  of  jferufalem.,  frggefls  to  thee  a 
thought  oJ  frrnication,  if  thou  wilt,  thou  admittcfl  of  it,  ij 
thhu  Wilt,  thou  rejeBef  it ;  ei  yap  y.ofl'  txvxfuw  Itto^vvh?,  iCj  riv^ 
hskcc  T-jr/f  yeavvav  ETOJ^ai^ f  It  S  ^©•sof ;  forif  thou  didfl  he  ufider  a, 
3ieceffky  of  whoring,  why  hath  God  prepared  hell?  1/  faith  foj 
Macarius,  the  bodies  of  ckri/iians  fwuld  have  been  ?nade  im- 
mortal, the  world  beholding  to  TTapx'^o^ov  rii  -^^pifiJ-sc]®^  the 
J/rangenefs  of  the  thing,  would  have  hem  converted  to  good, 
<svssfKv>  Tjvl,  aXX'  hK.  EKysfficc  yiiu/jLTi,  not  by  thcif  own  Jree  will, 
hvt  by  a  kind  oj  necejjity,  and  therefore  God  to  preferve  the 
I'herty  -of  man  s  will,  Jujfcred  their,  bodies  to  die,  that  it  might 
be  in  their  choice  to  turn  to  good  or  evil;,  for  man  is  not 
bound  to  do  evil,  avxlkrt  rm,  by  any  necejjity,  but  hath  a  liberty ^ 
-rS  'yk-izn^a.i  ay.iv^  lx.Xoy%s,  to  become  a  vfjel  oJ eleElicn  and  life, 
and  they  who  are  aded  by  the  holy  [pint,  hv.  dvxfKr)  n-A  xsx^x- 
rnvlai,  are  not  held  under  any  necejjity,  but  have  a  liberty  tg 
turn  fhemjelves,  and  do  what  they  will  in  this  life. 

2)dly.  St.  Aijlm  offers  to  prove  to  Felix  ihc  Manichee,  e 
divinis  Scripturis,  Jrom  the  divine  fcripiures,  that  man  hath 
the  free  do  in  oJ  his  zvill :  atque  inde  pcccare  queinque  fj  velit, 
pon  peccare  fi  nolit,  and  therefore  that  every  man  fins  ifr  he 
will,  and  fins  not  ij  he  will  not.  Now  that  all  ihc  Jathers  ac- 
cord with  him  in  this,  that  the  holy  Jcriptures  do  afcribe  to 
man  this  freedom  of  the  will,  hath  been  largely  proved  ;  and 
to  the  paffages  already  cited  from  them,  may  be  added  a  large 
difcourfe  oS.  Origen,  in  \n%  Phxlocalia,  where  he  confirms  this 
fro-.r  variety  of  demon flrativc  arguments  from  the  ho\y  fcrip- 
iures. (p)  St.  Eajil  faith,  there  is  a  manifefl  demonjlralion 
if  the  Jrce  zuill  cj  man  in  ihcfe  words  of  ifaiah,  J  you  will, 
and  iJ you  will  not,  Sec.  'Whence  it  is  manifefl.  that  all  his  hap- 


(k)  7om.    I.    Quod   Deus   nrn   eft  Auili   ma'i,   p.   362.   D.-— — 

(I)  Horn    i4-inCoi.  p.  330. (771)   Contr.    Jul.   1.8.  p.  285. 

/'wyCat'cl).4  p.  3'-    D. (oJ   Horn.  15.  p.  9(5.  B.  C.    D. (pj 

'lom,  z.  p.  159. 


IreBdom  of  the  Will  0/  Man,  zti 

pine fs  and  punijhment,  im  tS  £(p' riij.Tv  riprrflai,  depends  on  our 
free  will.  Hearken  not  to  them,  faith  fqj  Cyril  <t/  Jerufalem, 
who  Jalfdy  interpret  that  of  the  apojlle,  if  what  I  would  not 
that  I  do  :  but  remember  him  who  Jaid^  if  ye  be  willing  and 
obedient,  and  if  you  will  not,  &c.  There  is  not  an  order  of 
fouls,  Kara.  (pLiaiv  apca§7avHff(2v,  who  fn  or  do  good  by  nature, 
uaX'  bv  TT^oxiqiffsctii  apt-cpori^a  ;  but  both  proceed  from  our  own 
free  will,  (r)  Sin,  faith  he,  is  an  evil  proceeding  from  our 
own  free  will ;  on  yg  £•«  rs^ooti^iascus  afj^xpTdvofxev  ;  for  that  we 
fin  by  our  own  free  choice  the  prophet  teacheth,  Jer.  ii.  21. 
£ccl.  vii.  30.  As  for  the  fecond  part  of  this  aflertion,  that 
the  freedom  of  the  will  is,  i\s  hzsoreqx,  to  good  or  evil,  to  fn 
if  we  will,  or  not  to  fn  if  we  will  not,  they  perfe6lly  accord 
with  him,  declaring  that  there  is  no  true  liberty  where  there 
is  not,  poteftas  ad  utrumlibet,  a  power  to  do  both  ;  where  wc 
are  not,  aftionum  noflrarum  Domini,  maflers  of  our  own  aC' 
tions  ;  that  God  hath  given  us  in  refpefct  of  what  is  good  or 
evil,  ayrovo^iAov  J»avoiav,<2  mindthatis  a  law  unto  itfelfavroyi^avo- 
^iicr,v  Kivnaiv,  a  flf  commanding  motion,  avrs^t^aiov  yvd/fxriv,  au~ 
7o5a<jjro-ov  rrtv  Tr^o^cffiv,  a  free  council,  a  felf  commanding  pur~ 
pofe,  fcdc?v«(j»ov  pojiriv,  a  free  turn,  ^Qoal^aaiv  sis  x[x<poj  /x£^j^«s-av, 
TO  ail'  a/x(pw  /3a5i^ov,  a  power  to  go  or  turn  both  ways  ;  with, 
many  other  expreffions  of  a  like  nature  which  will  occur  un- 
der their  proper  heads,  and  leave  no  room  for  doubting  in  this 
cafe  ;  efpecially  if  we  confider, 

iji.  That  they  make  this  power  neceffary  both  to  vice  and 
virtue  ;  thus  fwj  Jufiin  declares,  that  no  aftions  of  men 
would  be  praifcworthy,  if  he  had  not  the  power,  lii  a^(pore§iz; 
'n^kitko^ai,  to  turn  to  either  of  them,  (x)  Macarius  faith,  that 
if  we  were  Isrris  (^ua^cos,  of  a  nature  bound,  we  fiould  neither 
be  capable  of  honor  and  glory,  or  of  hell  and  punifhment,  both 
thefe  being  prepared,  rn  rpsTrlr)  (pCan  rip  ^lumijiiyn  a.'no(pvyiHv  rp 
XCCA.QV,  K)  rpiy^ai  ils  to  dyacBov,  ly  St^iov  /ae'^oj-,  for  a  ?nutable  na- 
ture which  can  fy  from  evil,  and  turn  to  what  is  good  and 
right,  (y)  Athanafius  preves  that  man  hath  free  will,  lu^^rai 
*^a.p  ws  •dgyy  Ta  KxXd  vsutiv  «tw  »g  rci  naKa.  d7ros-^i<p£'j9ai,  becau/e 
he  can  incline  to  what  is  good,  or  decline  from  it.  And  this 
is  fo  agreeable  to  the  light  of  nature,  that  fzj  Cyril  of  Alex^ 
andna  intra duceth  Porphyry,  placing  the  freedom  of  man  ih 
this,  that  he  hath  sU  dpziw  iXsoS'y^iOTr/-!  a.  r,  hxkIus  rriv  iyc^'aiov  a»ps- 
civ,  the  freedom  to  choofe  vice  or  virtue  ;  this  being,  faith  he,  ne- 
ceffary,  that  he  may  be  capable  of  praife  or  reprehenfon,  honor 
Qr  dfflionor,  rewards  or  punfiimcnts. 

(q)  Catecli.   iv.  p.  31.  A.  B.- — (r)  Catech.  ii.  p.  5.  B.  C. (^i 

Apol.  2.  p.  46.  A. (x)  Horn.  27.  p,  166. (y)  Or»t,  contr.  Gent, 

P'  i. — -(»}  Ccn:ra.  Jul.  1.  3.  p.  79, 

N  N 


282  Freedom  of  the  Will  of  Man, 

Q.dly.  They  add,  that  by  reafon  of  this  free  will  which 
God  hath  given  him,  he  hath  it  in  his  power  to  believe,  or 
not,  as  we  have  heard  from  Irenaus,  and  Clemens  oi  Alexan- 
dria, to  be,  or  make  himfelf  a  veffel  of  ele£lion,  or  of  wrath, 
faith  Macarius  ;  and,  Ipfe  fibi  caufa  eft,  he  of  himfelf  is^  the 
caufe,  (a)  Irenceus,  why  he  becomes  good  corn  or  chaff,  Ui';>6 
'j^j.tav  exurov  ^DtajHvroy,  ■j?  sfXTrxXiv  sxvTov  d'Trei'^'H  y.ara(5KiV'xtp\)roSf 
every  one  rendering  himfelf  righteous,  or  dif obedient,  faith 
(b)  Clemens  of  Alexandria  ;  (c)  St.  Bafil  faith,  that  every 
man  may,  ex  t'/jj  sxyrK  Tzqoxiqiffsco^  ri  aTtspiJ^x  xyiov  Eivxt,  -/}  to  e- 
vavrtov,  of  his  own  free  will  be  either  a  holy  feed,  or  be  the  con- 
trary. God,  faith  fdj  Pfeudo  Jufin,  is  not  the  caufe  that 
we  are  good,  or,  wicked,  xXk'  ri  zy^oxiqsais,  but  our  own  choice, 
by  which,  x.ari'^YifjSv  riyi^xs  y.v^i>is,-)(^  T»f  dyxBaS  vt/J-xs  shxi  »)  xaxwr, 
he  hath  put  it  into  our  own  power  to  be  good  or  bad.  And  in 
his  anfwer  to  the  ninth  queftion,  we  have  received,  faith  he, 
from  God,  fej  the  power  of  ading,  or  not  ading,  r^qxrletv  fxlv 
rx  oixaix,  8  Tzqxilm  /xsv  ra  a^jxa,  to  do  things  righteous,  and 
to  forbear  what  is  unrighteous  ;  when  therefore  zoe  a&  thus, 
^iKxiajs  [X£v  s-£(pavH//.£.^5:,  we  are  duly  crowned  ;  but  when  we 
transfer  this  power  to  what  is  evil,  or  negleB.  to  do  what  is 
good  ^iKxiiJs  y.oXx^oiJis'^x,  we  are  duly  p unified  ;  we  are  there- 
fore jufily  crowned  or  puniflied,  "^ix  to  s<p'  -^^/laTv,  for  what  we 
freely  choofe.  Ckrifl,  faith  (fj  Chryfoflom,  [pake  many  things 
of  the  kingdom,  and  of  hell,  tCj  rw  s<^'  Ikxts^x  dvvxfxiv  £9rs^£»^aT0 

6V   ToJ  KOXa^BV   T«5     UfJ^xprxVOvlxS ,  5^   £V   Tuj     TIIXXV  TiSS     KxlofBavTaf , 

and  fhewed  that  we  had  power  to  choofe  either  of  them,  by  pun- 
ifhingfinners,  and  honoring  them  that  do  well :  For,  faith  he, 
(g)  y.v^'iOi  YifXBis  £<T/X£V  ■>C,  rH%  KXKziva,  ^  t»  sly  yiivvxv  BixTrsviTv,  i(^ 
T«  fia<fiKsixs  sTTiTu-x^eXv,  we  have  it  in  our  power  to  choofe  this, 
or  that,  to  fall  into  hell  or  enjoy  the  kingdom.  And  fure  thefe 
things  muit  be  fufficient  to  convince  us  that  thefe  fathers  be- 
lieved nothing  of  the  doftrine  of  abfolute  ehdion  and  repro- 
bation, or  of  that  miferable  fervitude  of  the  humane  will  by 
reafon  of  the  fall  of  man,  which  thefe  men  do  fo  much  infifl 
upon. 

3d^/y.  St.  Auflin  argues  againft  the  do£lrine  of  the  Mani- 
chceans  from  the  reafonablenefs  of  the  divine  precepts,  it  be- 
ing folly  to  command  him  who  hath  not  power  to  obey  ;  and  in 
this  1  have  (hewed  that  Irenceus,  Clemens  of  Alexandria,  Ori- 
gen,  Eufebius,  Epiphanius  and  Theodoret,  accord  fully  with 
him  :  To  which  add  that  full  pafTage  of  fhj  Cyril  of  Alexan- 
dria, if  men  were  good,  or  evil  in  their  manners,  mts  to,  ^s7<.lico 

(a)  L,  4.  C.  ^. (h)  Strom.  3.  p.  453. (c)  In  14.  Efai.  To.  2. 

p.  259. (d)  Refp.  ad  Qu.  8. (e)   P.  396,  397. (f)  To.  5-  P- 

SS\.  tin.  27. (g)  To.  \,  l-fom.  14.  in   i  Cor.  p.  329.  lin.  40. (h) 

Contra  Julian.  1.  4.  p,  118. 


Freedom  of  the  Will  of  Man.  283 

^^oveTv  re  v^  S^Sv,  r^ySv  to,  oiisyjoj  fj^erov  duloTs,  ii)htn  they  could 
neither  think,  or  do  better,  or  worje,  toe  mujl  ahjiain  from 
prai/ing  the  good,  or  reprehending  the  wicked;  all  the  admo- 
nitions of  fathers  to  their  fons  will  be,  elxarov  ti  y^^rii/.a,  a  vain 
thing;  cill  the  injlrudions  oj  youth,  will  be  fupe.rfuous,->C, 
px4'<^^'^,fjia  xevov,  a  vain  trife;  and  we  mujl  take  away  all  laws, 
£<  [x,r\  yip  Ixx^oJ  /xe'tes-ev  r,v  dv  /3><Xotro  t»  /:'(«  oixrlsiv  booVy  Jor  ij 
every  man  hath  it  not  in  his  power,  to  choofe  what  way  .of  life 
he  would,  but  hath  ^tj'j^ix(^iv>ii6v,  k^  avs|tTr;Tov  stiI  t«?w  ost/z^uv, 
an  indiffoluble  and  inevitable  tie  to  this  or  that,  fareioell  all 
laws,  or  whatfoever  elfe  is  proftabU.  (iJ  Maccarius  adds, 
that  a  law  is  given,  ru  Jyva/tXEVW  rqa7rr,va.i  e'n  a/jL(f;o7a§a  ra  t/.if'r)t 
to  him  that  can  turn  to  both  parts,  i.  e.  obey  or  tranf^refs  it ; 
"^ilri  yap  (pvaei  vofxos  a  vLiYlxi,  but  no  law  can  he  againfl  him  who 
IS  bound  by  nature. 

^thly.  (k)  St.  Aujlin  difputes  againfl;  the  doflrine  of  the 
Manichees,  from  the  equity  of  the  divine  juderment,  declaring 
that  if  men  did  not  fin  voluntarily  they  would  be  judged  un- 
juflly  ;  for,  iJ  God,  faith  he,  had  not  given  free  will,  judicium 
puniendi  nullum  juflum  efle  pofTet,  ncc  meritum  re8e  faci- 
endi,  nee  praeccptum  divinum  ut  ageretur  pcenitentia  de  pec- 
catis,  there  could  be  no  juflice  in  punflung  the  offender,  nor  a- 
ny  rezvard  for  well  doing,  nor  any  divine  precept  requiring 
men  to  repent  of  their  fins  ;  Jor  neither  the  wages  of  good  or 
evil  can  be  duly  given  to  hi?n,  qui  aut  bonus  aut  malus  ne- 
ceflTitate  fuerit  inventus,  non  voluntate,  who  was  good  or  evil, 
not  out  of  freedom  but  necejfity  ;  nor  is  any  man  to  be  blamed 
at  all  who  doth  not  freely  do  evil.  And  in  this  we  have  feen 
the  agreement  of  Origen  and  Eufebius,  and  the  words  now 
cited  from  him  flj  Tertullian,  Irenaeus,  Clemens  o{  Alexandria 
and  others  who  are  of  the  fame  judgment.  God  hath  given  to 
man,  faith  (mj  Tatian,  freedom  of  zuill,  o7:ojs  h  ptlv  (^cllO.os  Jt- 
xat'ofj  ■AokxCYiToii  SI  £at/Tov  yeyovais  (j.o'/fi'nphs,  that  bad  men  may  be 
juflly  pumflied,  as  being  wicked  from  themfelves ;  and  that  good 
men  may  be  praiftd,  v.a.r  a.vT£'i,Hatoy,  who  freely  do  comply  with 
the  will  of  God.  God  always  preferved  the  liberty  of  the  zuill 
inman,  faith /'wy  Irenceus,  ut  jufle  damnentur  qui  non  obcdiunt 
ci,  quoniam  non  obedierunt,  et  qui  obedierunt,  et  credide- 
runt  ei,  honorentur  incorruptibilitate  ;  that  they  might 
juflly  be  damned  for  their  di [obedience  who  did  not  obey 
him,  and  that  they  who  believed  and  obeyed,  might  be  hon- 
ored   with    incorruptibility.  And     Athenogaras     proves 

ft)  Horn.  26.  p  165.  D.  166,  A.  B. (k)  L.  Dc  Tid.  cont.  Man.  c. 

X.  L.  Contr.  Fortiin.Man.  p.  167.  Vide  f^nuUtrm  de  lib.    Arb.  1.  i.e.  i. 

1.  2.  c.  1.  19.  1.  3.  c.  17.  L.  De  vera  Rel.  c.  14. ft  J  Terlul.  contr. 

M^rcion.  I.  2,  c.  6, (mJ  Contra  Gcat.  p.  14C.  C. (nj  L.  \. 

-9- 


284  Freedom  of  the  Will  of  Man. 

to  the  Emperors  Antoninus  and  Commcdus,  that  man  is,  dul^ccl- 
firo%,  free  of  himjelf  to  choofe  virtue  or  vice;  for,  neither, 
faith  he,  would  you  honor  the  good,  or  punifh  the  wicked,  si  fjA 
iv  dvToTs  r/v  y.ai  rj  xocxicc  y.a.\  4i  dpirri,  fit  Toere  not  in  their  pow- 
er to  choofe  either.  God,  faith  (oj  St.  Jerom,  hath  famed  us 
with  free  will,  nee  ad  virtutes,  nee  ad  vitia  neceflitate  trahi- 
mur  ;  alioquin  ubi  necefTitas  eft,  nee  damnatio,  nee  corona 
ell  ;  nor  are  we  necejfarily  drawn  to  vice  or  virtue  ;  for  where 
there  is  neceffUy  there  is  neither  condemnation  nor  crown. 
And  again,  God,  faith  he,  hath  given  us  freedom  of  mind,  ut 
viveret  unufquifque  non  ex  neceflitate,  fed  ex  voluntate,  ut 
virtus  haberet  locum,  that  every  man  might  ad. from  freedom^ 
not  from  neceJJUy,  that  fo  there  might  bt  place  for  virtue. 

^thly.  St.  Aifin  argues  againft  the  do6trine  of  the  Mani- 
chees  from  the  duty  of  repentance  \  Jor,  faith  he,  (p)  it  is 
manifefi  to  all  that  it  is  prof  table  to  repent  oj  our  fns  ;  now  I 
dcfre  to  know  ichat  perjons  muft.  repent,  feeing  I  knozu  it  can 
he  the  duty,  neque  illius  qui  male  facere,  neque  illius  qui  bene 
facere  non  poteft,  neither  oJ  him  loho  cannot  do  evil,  nor  of 
him  who  cannot  do  good :  for  that  repentance  which  profts, 
male  fcciffe  poenilentem,  et  bene  facere  potuifie  teftatur,  tejli- 
fies  that  the  penitent  hath  done  ill,  when  he  might  have  done 
well ;  and  with  this  argument  Alexander  Aphrodifienjis  ac- 
cords, and  fqj  Clemens  of  Alexandria  adds,  that  if  there  be  no 
free  will,  iti  r5  Tron  d.Trli'a  (xsrocvoia  ^1  '/jv  a(p£ijis  uixciprioJv  ;  zohere 
is  that  repentance  of  the  unbeliever  by  which  he  obtains  remif 
Jion  of  his  fns  ? 

6thly.  fr)  St.  Aufiin  faith,  the  Manichees  held  that  the 
nation  of  darknejs  waged  war  with  God,  before  thejoundation 
of  the  world,  and  that  in  this  roar,  nos,  hoc  eft,  animas  quas 
modo  indlgere  liberatore  manifeftum  eft  commixtas  elfe  omni 
malo,  et-morti  implicita,  we,  that  is,  thejouls  zuhich  now  want 
a  deliverer,  were  blended  with  all  evil,  and  entangled  or  detain- 
ed in  death.  Now  againft  this  abfurd  imagination  St.  Aujlin 
argues,  that  this  ( fj  renders  God  cruel,  in  being  willing  to  fend 
the  foul  intojuch  7nijeries  ;  and  therefore  he  inquires  ot  Fortu- 
natus,  Quare  banc  animam  ad  miferias,  ad  errorem,  ad  ifta 
quas  patimuc  mifit  ?  Why  did  he  fend  the  foul  into  the  world 
to  be fubjed  to  thofe  mferies,  thai  error,  and  thofe  evils  which 
we  Juffer?  He  aifo  introduces  the  foul  thus  expoftulating 
the  caufe  with  God,  and  pleading  in  its  own  excufe,  Quid  fe- 
ci ?  Quid  commifi  ?  Apud  te  fui,  integer  fui,  nulla  labe  con- 
tcimiudtus  fui,  tu  mc  hue  mifi'li,  (t)  What  have  I  done,  or 
commuted?  Fwas  with  thee,  t  was  upright,  and  un defiled  by 

(0)1:0.  2.  L.  2.  Adv.  fovln.  F.  26>  r. (pi  L.  z.   De  aft'u  in  Fel. 

^'ian.  p.  ^15. (qi  Stn.-ni.  2.  p.  363. (rj  L  contr.  Foituii.  Man» 

o.  I.  p   i«2. (fJ  P.  172,  173. (tj  P.  168,  169. 


Trcedcm  of  the  Will  of  Man.  285- 

tiny  fain,  thou  fntef  me  tkithn.  Cum  ergo  noverls  necefli- 
tatem  qua  his  opprelFus  fum,  qua  refpirare  non  potui,  cui  re- 
fiftcre  non  potui,  quid  mcaccufas  qvuifi  peccantem  ?  fince  th?.ii 
thou  knowej}.  theneceflty  with  xjoh.\chI  am  opprej/'cd,  from 
which  I  can  have  no  refpite,  and  which  I  am  not  able  to  rejif,^ 
why  do  ft  thou  ace  if  mtjor  fin?  Some  fmall  re  femb  lance  or 
this  mad  do6lrine  of  Manes  was  found  in  that  opinion  of  ( uj 
Oriren,  that  the  fouls  of  men  had  fnned  in  heaven  (faid  he,  in 
'Adam  fay  others)  and  therefore  zoere  united  to  fuch  bodies  as 
were  the  clog  and  prifon  of  the  fouL  and  that  the  fifJi  laid  up- 
on  It  a  necefjity  of  fnn'rag ;  which- he  endeavored  to  prove 
from  the  fame  fcriptures,  which  thefe  men  ufe  to  prove  that 
mm,  fince  the  rail,  lies  under  a  neceffity  of  doing  evil  only. 
Now  there  be  three  advantJuTcous  differences  betwixt  this  0- 
pininn  of  Origen,  and  that  of  thefe  D^'cretalifts. 

ifl.  That  he  made  the  fouls  to  fuffer  for  their  perfonal  fin 
alone;  they  make  them  fuffer  for  another's  fin,  or  for  a  thing 
impofilble,  viz.  a  perfonal  fin  committed  by  them  when  they 
lyere  no  perfons. 

Q.dly.  His  punifhments  were  medicinal  and  purgative,  and 
fo  defigoed  for  their  eternal  good,  whereas  the  pun!lhment  in- 
fllQed  on  the  pofterity  of  Adam  for  his  fall,  are,  in  mofl 
perfons,  according  to  their  dotlrine,  only  a  fad  preface  to  eter- 
nal puniflimenis, 

3^/y.  He  was  fo  merciful  as  to  afiert  and  believe  that  after 
ihefe  fouls  had  fulfered  in  thefe  bodies  for  fomc  tim.e,  they 
(hould  at  la  ft  be  faved  and  admitted  to  the  enjoyment  ot  God, 
whilft  thefe  men  leave  the  generality  of  them  infallibly  to 
fail  of  falvation,  and  obnoxious  to  eternal  mifery.  And  yet 
againft  this  and  other  doclrines  of  G'igen  allied  to  it,  the  fa- 
thers argue  from  thofe  grounds  which  do  as  manifeUly  de- 
ilroy  the  neceffity  of  finning  they  affert,  and  the  foimda- 
tion  of  it,  viz.  the  ipiputation  of  the  fin  of  Adam  to  all  his 
pofterity; 

For  \fl.(v)  Methodius  fpeahs  thus,  7/,  as  Origen  falt!i,  the 
Soul  for  Sin  zvas  united  to  the  Bodx,  9r<i<r  ^la.  t>»to  ■>'//.«  orav'v  Z 
fji,'},  y,v  fj.ri^c7roj,  hozu  did  they  fin  by  that  which  yet  was  not. 

Anfwer.  (w)  JLven  as  the  wills  of  all  men  fiimed  iji  Adatn 
when  as  yet  they  were  not  ?  And  becaufe  Ofigen  a! tempted 
to  prove  his  do6lrine  from  thofe  words  of  the  Apofilt,  I  am 
carnal,  fold  under  fn.  He  afks  him  how  he  could  reconcile 
his  fenie  of  thefe  words  xoith  tfte  libeity  of  the  will  ?  l^'  -/ifx^v 

f/up  K'xl  TO  TTiiSV'^cd  y.sXToci,  KC!i  TO  fj.'h  7ri'7Gc'cra( ,  fxj  for  it    l'(S  2H 

ear  power  to  hehev:  or  not ;  hdf  'hiJ^y,  it  is  in    our  power  to  a- 
mend  our  all  ions  or  to  fa  :  69'  vV-^v,  we  are  fret  to  do  ^i^ood  or 

(u)  f^eiftioii  3. (m )  Apiid  Eo'uli.  lljer.  64.  n.  a, (%v )  N.  40.— 


286  Freedom  of  the  Will  of  Man, 

evil ;  for  that  which  hath  not  s^siylacv  at/ro^gWorov,  (^yj  a  Jelf 
co7nmandi7ig  power  of  choojtng  what  courfe  of  life  it  would 
lead,  (W  'i^'ius  vt  rifj^ri^Y)  ri  \}/s5^6^,  fo  that  it  may  he  honored  or 
blamed  Jor  what  is  properly  its  own,  muji  necffarily  he  ex- 
empted from  all  fault,  o^dly.  He  adds,  that  according  to  the 
dodrine  oj  Origen,  neither  foul  nor  body  could  he  judged  ; 
for  if  the  foul,  faith  he,  he  placed  bfore  the  judgment  feat,  it 
wilt  plead  that  fn  proceedeth  not  from  me,  a.>X  d.'n  inHw  tS 
(pQocprH.xa.1  ynivH  adufMy.ros,  but  from  that  corruptible  and  earthly 
body  to  which  thou  didjl  unite  me  ;  and  f  nee  I  quitted  it,  I 
neither  whored,  nor  had  any  carnal  luflings  ;  and  the  Body 
might  fay,  on  hx.  lyoj  vtixxpTov,  akXa.  yi  ylvyjiy  I  fined  not,  hut 
the  foul, for  fince  that  was  feparated  from  me,  I  have  done  no 
evil ;  and  he  concludes  that  both  thefe  pleas  were  made,  6j/X6- 
yojs,  rationally,  and  yet  it  is  manifeft  that  all  fouls  united  to 
bodies  fmce  the  fall  of  Adam,  might  plead  thus. 

2<2'/y.  Their  fecond  argument  againft   this  do£lrine  of  Ori' 
gen,  is  this,  that  whereas  God  bleffed  man,  created    male   and 

female,  and  faid  unto  them,  increafe  and  multiply.  Sec.  This 
do6lrine  turns  God's  bleffing  into  a  curfe,  ^zj  Jam  enim  non 
erit  benediflio  fed  malediftio  fecunduni  Origenem  ;  for,  ac- 
cording to  Origen's  doilrine,  it  will  not  be  a  bleffing,  but  a 
curfe,  faith  Epiphanius  ;  Jor  how,  faith  Theophilus  of  Alex- 
andria,  is  the  marriage  bed  undefled,  fi  anima  vitiis  circunda- 
tur,  if  by  it  the  foul  is  furroimded  7vith  vice  ?  Then  Mofes 
finned  in  praying  that  God  would  multiply  the  feed  oj  Ifrael^ 
and  make  them  a  thoufand  times  more  ;  feeing  this  was  to 
pf^y,  ut  aniraarum  Catervas  in  Ccelo  peccantes  Ifraelitici 
populi  gentem  conderent,  that  the  nation  of  the  Jews  fiould 
he  made  up  of  fouls  that  had  finned  in  heaven,  and  that  they 
TiVight  increafe,  animarum  ruinis,  by  the  ruin  of  fouls  ;  where- 
as he  ought  rather  to  have  prayed,  ne  propter  vitia  mclloris  fub- 
iiantia?,  vilior  natura  conderetur,  out  oJ  regard  to  the  corrup- 
tion enfuiMg  to  the  better  part  that  the  viler  body  might  not  be 
produced.  Yea,  why,  faith  he,  dpth  David  pray  thus,  the  Lord 
hkfs  thee  out  of  Zion,  that  thou  mayef  fee  thy  childrens  chil- 
dren,  S'l  animarum  ja£lura  jufli  viri  augeiur  genus,  if  the 
cf spring  of  the  jufl  were  to  be  increafed  by  the  lofs  of  fouls  f 
Or  why  doth  God  Jay  by  his  prophet,  if  thou  hadf  hearkened  to 

'  my  precepts,  thy  feedfliould  have  been  as  the  Jand,  and  as  the 
dufl  of  the  earth  ?  For  they  who  obferve  God's  precepts,  Non 
flebent  accipere  prsemiiim  animarum  ruinas  de  Ccelo  quae  al- 
iigata  corporibus  foboiis  corum  incrementum  multiplicent, 
ought  not  to  receive  as  their  rezuard,  the  ruin  of  Jouls  to  in- 

fy}  N.  55, (z.)   ApiiQ  liieron.  To.  2.  Ep.  ad  Job.  Hierof.  F.  i', 

Lii.  !■". 


Freedom  of  the  Will  of  Man*  2^7 

tnafe  their  off  spring.  AnA  zga\n,  were  this  fo,  increafe  and 
multiply  zuould  be  no  blejfing  to  Adam  and  Eve,  Cum  caufa 
peccati  maleditHonem  potius  mereretur,  Jtnce  that  which  is 
the  caufe  of  Jin  ought  rather  to  be  deemed  a  curfe.  And  if 
thefe  things  befo,  why  doth  St.  '?^\^\fay,  I  will  that  the  young 
women  marry,  and  breed  children  ;  for  then  they  mufl  do  this^ 
not  for  the  order  of  generation,  fed  propter  pcenas  animarum, 
but  for  the  punifJiment  of  fouls  ;  which  far  be  it  from  us  to 
Relieve.  Si  enim  propter  peccata  in  Ccelis  praecedentia,  ad 
terras  miffae  funtaniraae,  ut  corporibus  ligarentur, /cjr  if  foul i 
were  fent  from  heaven  to  be  united  to  bodies  Jor  their  preced- 
ing fins,  Paul  lied  when  he  f aid  marriage  is  honorable,  and  the 
bed  undefled  ;  nor  can  the  fame  thing  be  a  bcnediElion,  and  a 
pumfhment.  Now  the  fin  of  Adam  being  the  caufe  of  all  the 
fins  of  his  pofterity,  and  they  having  all  fouls  fent  pure  from 
heaven  into  thofe  bodies,  by  the  fole  union  to  which  they  in- 
ftantly  become  finful  and  corrupted,  and  moflly  lie  under  a 
necefhty  of  doing  evil  to  their  inevitable  ruin,  it  may  with 
much  more  truth  and  certainty  be  faid,  that  fuch  a  generation 
turns  God's  bleffing  into  a  curfe,  endangers  fouls,  and  increaf- 
eth  pofterity  by  the  lofs  and  ruin  of  them.  Cyril,  the 
fucceffor  of  Theophilus,  in  his^^^,  and  alfo  in  his  attempts  a- 
gain  ft  this  do£irine  of  Origen,  declares  in  his  commentary  on 
thofe  words  of  St.  John,  (z)  this  is  the  true  ligh*. 

\fl.  That  according  to  his  opinion,  it  would  be  unjuft  in 
God  to  require  of  the  foul  thus  united  to  the  body,  that  it 
fhould  not  fin,  it  being  thereby  placed,  ev  ^okuazi  x/xapriocs,  iw 
the  defilement  of  fin  ;  which  is  more  fadly  the  cafe  of  the  pof- 
terity of  Adam,  lying  under  a  neceflity  to  do  evil. 

idly.  That  (a)  then  God  promfing  to  Abraham  that  Ms 
feed  fhould  be  multiplied  as  the  Jlars  of  heaven,  promifed  him 
only  an  ignoble  rout  of  damned  perfons,  and  alien  from  all 
virtue  (as  by  thefe  men  the  generality  of  the  feed  of  Adavi 
are  fuppofed  to  be)  xai  ny)  i^aXKov  luXoyias  /xiroj^ov  airipiJM,  and 
not  rather  a  feed  partaking  of  a  blejfing. 

^dly.  That  (bj  according  to  St.  Paul,  we  are  only  to  he  pun- 
ifhed  or  rewarded  Jor  what  we  have  done,  Jia  tb  au^aros,  by 
the  body)  xXK'  h^b  Trq^a^uTcpov  rns  yzvicBCJi  'iyxXvifji.a.  ^r/rrjSrJueTaj, 
nor  will  any  fault  antecedent  to  the  body,  be  charged  upon  it  / 
and  therefore  not  the  fin  of  Adam. 

^thly.  That  (c)  St.  Paul  teacheth  that  death  reigned  over 
them  who  had  not  finned  after  the  fimilitude  of  AAzm'stranfgref- 
fion  :  which,  faith  he,  cannot  be  according  to  the  opinion  of 
Origen  (much  iefs  according  to  them  who  fay  that  we  all  pcr- 

(z)  P.  79.- (a)  P.  %i, (h)  P.  %i,^^(c}  P.  84. 


s88  Freedom  of  the  Will  of  Man. 

■fonally  fiiiiied  in  Adam  ;)  for  then  where  will  they  be  found 
who  have  not  thus  finned  ? 

gthly.  That  Chrijl  by  Jaying  concerning  tlie  blind  man,  (d) 
neither  hath  this  m,anfnned,  nor  his  fathers,  [aid  what  is  to 
he  interpreted  oj  the  lime  preceding  their  nativity,  xaS'  ov  htioj 
VsyovoTcj-  «§i  '/,;xscpravov,  when  being  not  yet  born,  they  had  not 
finned  ;  itus  y-xp  v)  fjurt  u(^i<^w'Jt  y.al  a.(j.c/.pr£Tv  'TiSuv^cto  ^  jor  how 
can  the  foul  fin  that  did  not  ex'ijl  ?  (Add,  or  that  foul  which 
had  nu  being  wher^  Adam  finned  ?) 

Moreover  they  condemn  Origeu's  opinion  concerning  the 
rejurreElion,  not  of  the  fame  body,  on  this  fcore,  fej  that  it 
.was  unjuji  that  one  body  Jinning  another  JJiould  be  punified  ; 
.and  muft  it  not  be  more  unjull  that  one  Adam  finning  all 
mankind  fiiould  be  punifned  1'  Againft  his  other  opinion,  (f) 
St.  Jerome  thus  difputes ;  if  it  be  an  offence  to  be  born  of  hu- 
mane bodies,  quornodo  Ifaac,  Sampfon  ct  Joha«^nes  Baptifta 
de  rcpromifiione  nafcuntur,  how  were  Ifaac,  Samp/on  and 
John  the  Baptifl  born  by  promife  ?  And  it  it  be  no  offence  to 
be  thus  born,  it  can  be  no  offence  to  be  born  ol  lapfed  Adam; 
it  the  caufe  ot  vice  and  virtue  be  not,  as  he  faith,  fgj  in  the 
fed,  but  in  the  will  of  him  that  is  born.  If  he  could  not  fin 
by  the  body,  as  Methodius  faiih,  who  yet  was  not ;  neither 
could  men  lin  by  the  foul  which  yet  was  not.  If,  as  he  faith, 
they  v/ho  a6l  intemperatejy  cannot  be  worthy  of  reprehcnfion 
by  a  juft  judge,  a^ujarcus  l-^na'fis  'C'ftS  (JxpyCos  v'TTorxaazaBxi  r'2  vopLW 
tS  6c?,  if  the  fefi  could  not  be  Juhjeci  to  the  divine  law,  nei- 
ther can  the  fons  of  Adam,  lying  under  the  fame  difability  by 
xeafon  of  the  flelh,  be  fubje6l  to  reprehenfion.  In  a  word,  (h) 
Epcphamus  truly  blames  Origen  am^  John  oi  Jen falem,  tor  fay- 
ing that  the  image  and  Jimiiitude  of  God  was  lof  in  man  after  the 
expulfion  of  AAmii  out  oJ paradfe ;  and  yet  according  to  the 
do Jirinc  of  thefe  men  this  muft  be  a  moll  certain  article  of 
iai:h. 

Section  IV. — Nov/  be  it  fo  that  St.  Aufin,  to  defend 
himfelfagainil  himfelf,  renounced  in  his  difi^ourfes  againft 
the  Pelagians  moll  ot  thofe  things  which  he  had  faid  in  contu- 
tation  of  the  Manichees  ;  yet  feeing  the  things  he  had  then  faiJ 
were  evidently  the  voice  ol  nature  and  by  his  own  conteffion 
the  voice  of  every  man's  covjcience,  and  that  which  learned  and 
unlearned  .poets  and  or  ator  s  and  civilians , heathens  and  chrftians 
did  unanimoufly  own ;  feeing  the  chrfi  an  father  svf  ho  lived  be- 
fore him,  in  histime,andafterhim,  and  equalled  or  much  excell- 
ed him  inlcarningandjudgn;cnt,  faid  conilantly  the  fame  things, 

('d)\h\d. fe)  I-Iieron.  a-J  Pair.  Ton:.  2.  h  62.  R. ^///H'seron. 

ad  Ran.  Tom,  z.  t  61.  K, fgJ  Ibid. /Z-y  Apud  Hierou.  Tom.  2  t. 

SI,  5S,  y). 


Freedom  of  the  Will  of  Man.  289 

^nd  never  thought  fit  to  renounce  one  tittle  of  any  thing  they  had 
thus  faid,  or  ever  excepted,  as  he  did  afterwards,  the  cafe  of 
inf ants,  o^c  original  Jin  ;  it  is  manitell  that  his  innovations  and 
difcord  from  his  former,  and  better  felf  in  this  manner,  ought 
not  to  be  regarded  in  oppofition  to  the  conftant  fenfe,  and  the 
concurring  judgment  ot  all  ihtit fathers  ot  the  church  ;  efpe- 
cially  if  we  confider, 

if.  That  he  hath  been  able  to  fay  nothing  in  anfwer  to  fome 
of  the  arguments  produced  by  him  in  confutation  of  the  Man- 
ichees,  viz.  (ijl-j  1"^  the  arguments  taken  from  the  divine 
precepts,  the  Mojaical  precepts,  do  this  and  do  not  that,  being 
given  to  fallen  man,  and  therefore  if  it  be,  as  he  {ii\.h,folly  and 
injufice  to  lay  them  upon  him  who  hath  no  power  to  do  what 
is  commanded  or  omit  what  is  forbidden,  it  cannot  confi  ft  with 
divine  equity,  to  lay  thefe  precepts  upon  fallen  man,  had  he  no 
power  of  himfelt,  and  no  alFurance  oi  divine  alTiftance  to  ena- 
ble him  to  do  them.  Such,  2dly,  is  his  argument  taken  from 
the  duty  of  repentance  ;  for  if  that  tellifies  that  the  penitent 
hath  done  ill  lohai  he  might  have  done  well,  when  was  it  that 
the  pollerity  ol  Adam  might  have  done  well  before  they  were 
his  pofterity  ?  But  then  they  were  not  ;  if  after,  then  if  they 
contra6ted  the  guilt  oS.  original  fin,  they  had  done  ill,  when 
they  were  not  able  to  do  well. 

2 <//)'.  That  the  exceptions  which  he  makes  to  fome  of  Iiis 
own  rules,  and  the  anfwers  he  attempts  to  make  to  fome  of  his 
own  arguments  are  vain,  falfe  and  abfurd. 

Thus  when  in  defenfe  of  his  definition  of  fin,  that  it  is  the. 
will  to  do  that  Jrom  which  we  have  the  power  to  abfain  ;  he 
faith,  that  he  c(pfined  that  which  was  only  fin,  and  not  that 
which  is  alfo,  poena  peccati  the  punifiracnt  of  Jin.  He  fpeaks 
a  contradiftion  to  himfelf,  and  to  the  plaineii  reafon,  it  being 
evideni  that  what  is  properly  fin,  can  never  be  the  punifhment; 
of  fin ;  for  (i)  all  punjhment,  faith  he,  being  from  God,  viiijt 
bejuft:  et  bonum  eft  omne  quod  eft  juftura,  peccatum  ergo 
quod  eft  pcena  peccati  erit  peccatum  et  bonum  et  juftum,  and 
whatjbever  isjuf  is  good  ;  that  fin  therefore  which  is  the  pun* 
ijhment  of  fin,  mufl  be  a  good  and  a  jujl  fin.  Moreover,  all 
punilhment  inflided  by  God,  is  the  action  of  a  juft  judge, 
proceeding  from  his  holy  will  ;  whereas  fin  can  never  be 
the  a6i;ion  of  God,  or  iiTue  from  his  holy  will.  By  fin  all 
men  are  worthy  of  punifhment ;  but  no  man  can  deferve  pun- 
ifhment for  being  puniflied.  By  punifliment  fome  fatisfafchon 
is  made  for  fin;  but  no  man  can  make  fatisfa£lion  for  a  pafl 
fm  bv  another  fin.  zdly.  Whereas  he  adds,  that  this  penal 
nccejjity  oj  /inning  conjifis  well  with  the  nature  of  original  fin; 

(i)  L.  Retraft.  c.  x6, 
Oo 


290  Freedom  of  the  Will  of  Man. 

this  fnay  be  fufficiently  confuted  from  his  own  words,  that  fAJ 

the  deJcB  which  is  called  Jin,  if  it  fazed  on  a  man  againji  his 
will,  refte  injufta  poena  videretur  quae  peccantem  confequitur, 
et  quae  damnatio  nuncupatur,  the  punijliraent  zuhicli  follows  the 
finncr,  and  is  Jlyled  damnation,  might  rightly  be  ejleemed  iinjujl  ; 
feeing  theiefore  original  fin  is  a  difeafe  necefTary,  and  more 
inevitable  than  a  tever,  and  comes  upon  us  before  we  can  will 
any  thing;  the  punilhment  and  damnation  inflifted  for  it 
cannot,  according  to  this  principle,  be  juft.  Lajily.  Whereas, 
he  fays  it  is  natural  and  well  appointed,  ut  malum  meritum 
prioris  natura  fequcntis  fit,  flj  that  the  ill  defert  of  a  former 
Jin  Jhould  be  the  nature  of  the  following  ;  this  is  very  abfurd 
from  his  own  principles.  For  if,  as  he  fays,  no  man  is  wife, 
valiant,  or  temperate  with  the  wifdom,  valor  or  temperance,  of 
anbther,  aut  juftus  jullitia  alterius  quifquam  efficitur  or 
righteous  with  the  righteoufnefs  of  another  ;  how  comes  he  to 
be  made  willing,  with  the  will  of  another,  or  finful  with  the 
fin  of  another  ?  Efpecidlly  when  he  not  only  adds,  that  (^mj 
iio  nature  can  be  corrupted  by  the  vice  of  another,  nullo  ad- 
junfto  viXio  {no,  zvithout  an  addition  of  a  fin  of  its  ow7i:  and 
if  it  could  befo,  injuile  vituperaretur,  it  would  unjuftly  be  blam- 
td  on  that  account.  But  proveth  ihis ;  (\ft-)  Becaufe,  (n) 
nemo  debet  quod  non  accepit,  ex  eo  igitur  quod  non  accepit 
nemo  reus  eft,  no  man  owes  what  he  hath  not  received,  and  fo 
■no  perfon  can  be  guilty  for  the  zuant  of  that  original  righteouf- 
nefs he  never  did  or  cpuld  receive,  zdly.  Eecaufe,  fi  homo 
ita  faftus  eft,  utneceflario  peccet,  hoc  debet  ut  peccet,  if  man 
hefti  made  that  he  nee  ffariiy  fins ,  he  owes  fin  as  a  debt  to  na- 
ture ;  and  then  zuhen  he  fins,  quod  debet  iacif,  he  does  only 
what  he  ought  to  do,  which  yet  it  is  wickcdnefs  to  fay.  In  a 
word  he  faith,  fince  no  man  is  compelled  to  fin  by  his  own 
nature,  or  by  the  nature  of  another,  reftat  ut  propria  volun- 
tate  peccetur,  it  remains  that  every  one  fins  by  his  own  proper 

(k)  De  vera  Rel*  c.  14.^^ —  (I J  De  Lib.  Arb.  I.  2.  c.  icf.'^fhtji  l.*i' 
C.  13,  14. (ti)  Ibid,  c,  16. 


DISCOURSE      V. 


Concerning  the  PERSEVERANCE  op 

SAINTS. 


CHAPTER      L 


The  State  of  the  Quejlion. 


J. V.Nii. I. ;.%■■-■■  .-i 


M^^ 


'OR  the  better   fJatIng  ot  this  queftion, 
---.  it  will  be   ufeful  to  premife  that  which 


is  granted  on  both  fides  ;  for  by  that  it 
will  be  eafy  to  difcern, 

\Jl.  That  many  of  thofe  fcriptures, 
j  which  are  produced  to  prove  the  doc- 
i  trine  of  the  faints  perfeverance,  do  not 
,iJ'V:^i  reach  the  point ;  they  proving  only  that 
^,_^'/L[iM  they  who  do  thus  perfevere  are  preferv- 
""  ed  by  divine  aftiflance,  and  not  that  God 
hsth  absolutely  engaged  to  afford  them  that  alfiftancc  which 
will  untrnlhably  ,prelerve  thein. 

idly.  That  many  of  the  arguments  produced  to  confirm 
this  doftrine,  are  inconfiltent  with  the  iouudations  on  which 
alone  they  ground  that  dotirine. 


^^^=^C^ 


2g2  Perfeverance  of  Saints. 

Section  I. — iji.  Then  we  own  that  they  who  are preferved 
to  falvation,  are  fo  preferved  faj  by  the  power  of  God  through 
■faith  ;  and  that  they  who  are  thus  kept  are  fi^J  kept  by  Chrifi, 
he  alone  being  able /^c:^ /(?  keep  them  unblameahk  ;  but  then 
we  deny  that  God  hath  abiolutely  promifed  to  keep  them  by 
his  power  from  making  fliipwreck  ot  this  faith  ;  or  that  (d) 
thejufl  man  who  lives  oy  faith,  ihall  never  draw  back  to  per- 
dition. . 

zdly.    We  own  that   God  hath  engaged  his  faithfulnefs, 
that  all  who  do  not  wickedly  depart  from  him,  (hall  never  be 
forced  from  him  by   the  power  of  any  adverfaries  ;     for  (e) 
none  fiall  ever  be  able  to  pluck  them   out   of  his  hands,  not 
death  itielf;  {ox  ff  J  the  gates  of  -Hades  fliall  not  prevail  a- 
gainfi  them  ;    not  perfecuiions,  or  the  raoft  fiery  trials.     He 
who  requires  us  to  be  faithful  to  the  death,   being  obliged  in 
equity  and  honor  to  enable  us  with   chrifiian  patience  to  bear 
them  ;  tor  fgj  he  is  fo  faithful  that  he  will  notfujfer  us  to  be 
tempted  above  what  we  (in  this  fallen  ftate)  are  able,  but    zoill 
■with  the   temptation  (fo  far)  make  a  way  to  ej'cape  that  we  may 
be  able  to  bear  it ;  fo  that  we  may  triumphantly  cry  out,   (h) 
who  fhall  feparate  us  from  the  love  of  God  which  is  (fliewed 
to  us)  272,  i.  e.  through   Chrijl  jfefus?    Shall  tribulation,  or 
difrefs,   or  perjecution,  or  famine,  or  nakednefs,  or  peril,  or 
fword  ?nay  in  all  thefe  things  we  (who  continue  in  his  love)  art 
more  than  conquerors,  through  (the  afliflance   vouchfafed  by) 
Jnm  that  loved  us.     And    alter  fuch  happy  experience  of  the 
divine  afliflance,  /  am  perfuaded,  faith  the  Apoflle,  that  nei- 
ther (fear  oi)  death,  nor  (hope  of)  life,  nor  (evil)   angels,  nor 
principalities,    nor  pozoers   (perfecuting  us  for  Chrift's  fake) 
nor  (the)  things   (we  endure  at)  prefent,  nor  (the)  things  (we 
may    fuffer  for  the   time)  to  come,  nor   height  (ot  honor)  nor 
depth  (of  ignominy)  nor  any  other  creature  (or  i\{\ng\  fhall  be 
able  to  feparate  us  from  the  love  of  God  which  is  (vouchfafed 
to  us)  in  (and  through)  Chnfl  Jefus  our  Lord ;  but   then  the 
fame  God  requiring  them  who  were  come  to  the  city   of  the 
living  God,  the  heavenly  Jerufalem,  and  to  the  general  affem- 
hly,  and  church  of  thefirfl  born  who  aye  written  in  heaven  to 
look  diligently,  fj^-n  rij,  left  any  of  them  fall  from  the  grace  of 
God,  and  to  holdfafl  that  grace  by   zvhich  alone  they  canjerve 
God  acceptably,  becaufe  our  God  is  (to  them  who  do  fall  from 
it)  a  conjaming  fire,  Heb.    xii.  i^,  29.   and  to  take    heed  Lfl. 
there  fhould  be  in  any  oj   them  an  evil  heo.rt  of  unbelief  in  de- 
parting from  the  living  God;  and  that  for  this  realbn  that 

(a)  I  Pet,  i.  e,. (b:  Tud.  i.  24. (c)  t  Tim.  i.  19. (d)  Heb.  x. 

38,  39- (e)  John  X.  28,  29. (fj  Maith.  xvi.  18. (gj  i  Gor.  x» 

13. (h)  Rom.  viii.  35,  39.  •  ■   ■• 


Pnjeveranu  of  Saints.  293 

they  could  be  made  partakers  of  the  bleflings  of  Cbrift  only 
on  this  condition,  that  they  held  Jajl  th/t  beginning  of  their 
conjidence  (or  expeftation)  jUadfaJi  to  the.  end,  Heb.  iii.  12, 
14.  That  they  continue  rooted  and  grounded  in  thejaith,  and 
he  not  remomd  away  from  the  hope  of  the  gofpel,  Coi.  i.  23. 
Seeing  he  bids  them  who  were  already  in  grace,  and  had  re- 
ceived fij  like  precious  faith  with  them,  to  beware  left  being 
led  away  by  the  error  oj  the  wicked,  they  fall  Jrom  their  own 
fleadfajinefs,  2  Pet.  iii.  17.  Hence  we  conceive  we  have  juft 
reafon  to  deny  that  God  hath  from  eternity  decreed,  or  abfo- 
lutely  promifed  to  preferve  them  from  falling  into  thofe  fins 
which  he  thus  cautions  them  to  avoid,  or  to  perform  himfelf 
what  he  requires,  as  their  duty. 

2idly.     We   grant   that  God   hath    promifed  perfeverance 
in  the  ways   of  righteoufnefs  to  the  end,  to  thofe    who   con- 
ilantly  and  conftientioufly  ufe  the   means    by   liini  prefcribcd 
for  that  end  ;  he  will  present  us  holy  and  nnblameable  and  un- 
reprovcable  in  hisjight,  if  we  continue  in  the  faith  rooted  avd 
fettled,   and  be  not  moved  away  from  the  hope  oJ  the  gofpel, 
Coloir.  i.  22,  23.       He  hath  affured  us,  that  if  we  caf  not  a- 
way  our  confidence,  but   patiently   continue  to   do  the  will  of 
God,  we  fhall  inherit  the  promif'f.,  Heb.  x.  3^,   36,     Ti)at  if 
zve  give  all  diligence  to  add  to  our  faith,  virtue,  knowledge,  god- 
line  fs,  patience,  temperance,  brotherly  kindnefs  and  charily,  we 
fhall  never  fall,  2  Pet.  i.  5,  10.     That  if  we  build  ourfelves  up 
in  c*.r  holy  faith,  and  pray  fervently  in    the  Holy  Ghoji,  we 
fhall  keep  ourfelves  in  the  love  of  God,  Jude  xx.  21.      That  if 
we  hold  fafi   till  he  come,  and  keep  hiS  works  to  the  end,  we 
fiall  reign  with  Chrift,  Rev.  ii.  25,  26,  27.     But  then  we  de- 
ny that  God  hath  abfolutely  promifed  to  interpofe  his  power 
unfruflrably  to   engage   all  true  believers  to  ufe  thefe  means, 
and  judge   thefe  very    texts  to   be  fo    many  evidences  to  the 
contrary.     Tlje  aflertors  of  this  do61rine  hold. 

Section  II. — ifl.  That  the  foundation  of  tliis  perfever- 
ance is  the  abfolutc  election  of  thofe  that  perfevere  unto  fal- 
vation,  and  confequently  to  the  means  which  Ihall  unfruflra- 
bly conclude  in  their  falvation.  And  this  fhews  the  iiicon- 
fiftency  of  two  of  their  arguments  ior  perfeverance,  taken 
from  the  prayers  of  the  faints  that  they  may  perfevere,  and 
from  the  fuppofed  intercefhon  of  Chrifi  to  the  fame  cff"e6l ; 
for,  as  it  cannot  be  proved,  that  either  Chrift  intercedes,  or 
the  faints  pray  more  for  perfeverance  to  the  end,  than  for 
their  prefervation  from  thofe  fins  to  which  experience  ^nd 
fcripture  fhews  they  are  obnoxious  to;  fo  is  it  as  abfurd  to 
pray  or  intercede  for  that  which  God  hath  abfokitciy  decreed 

(i)  3  Pet.  J.  I. 


294  Perfcverance  of  Saints. 

from  all  eternity  ftiall  come  to  pafs,  as  to  pray  and  intercede 
that  the  world  may  not  be  drowned  again  ;  or  t^hat  Chrift 
may  come  to  judgment ;  or  be  the  judge  of  the  quick  and 
dead  ;  or  that  the  bodies  of  the  faints  may  arife  ;  or  for  any 
«thcr  thing  which  fhall  infallibly  come  to  pafs  by  virtue  of 
God's  abfolute  decree  from  all  eternity  ;  it  being,  upon  this 
fbippofition,  as  certain  that  this  abfolute  decree  concerning 
their  perfeverance  fhall  come  to  pafs,  though  Chrijl  did  never 
intercede,  or  the  faints  pray  it  might  do  fo  ;  as  that  the  other 
decrees  now  mentioned  (hall  certainly  have  their  effe£l,  with 
his  or  our  intcrceflion  that  it  may  be  fo. 

2dly.  They  alio  grant  that  it  is  not  from  the  ftrength  of  the 
nev/  nature  in  them,  trom  the  flcadmefs  of  the  renewed  mind, 
the  immutability  of  the  renewed  will  or  affeftions,  that  true 
believers  cannot  fall  away;  but  purely  from  the  promife  of 
God,  that  though  they  are  obnoxious  in  themfelves  to  fall  a- 
way,  he  will  keep  them  by  his  power  from  falling  finally. 
And  hence  it  is  obvious  to  difcern  that  all  the  arguments  pro- 
duced in  this  caufe  from  the  nature  of  true  faith,  converfion, 
or  the  new  birth,  are  infufficient  to  prove  this  doftrine  ; 
becaufe  it  is  granted  that  it  is  not  from  the  nature  of  this 
faith,  the  ftrength  of  this  ronverfion,  or  tlie  immutability 
of  this  new  birth  that  they  thus  perfevere;  but  from  the  pow- 
er of  God,  by  virtue  of  his  promife,  preferving  them  from 
that  fall,  to  which  they  in  themfelves  are  ftill  obnoxious. 

When  therefore  they  argue  for  the  perfeverance  of  the 
faints  to  the  end,  from  the  words  of  the  PJalnuJ},  (k)  he.  zvhofe 
delif^ht  is  in  the  law  of  the  Lord,  and  zoho  meditates  in  it  day 
and  night,  his  leaf  fJiall  not  zoither.  (I)  That  he  who  hears 
Chnjl's  Jayings  ana  doth  them,  JJiall  be  like  to  a  wife  man  zuho 
huilt  his  houfe  upon  a  rock ;  and  fo  when  the  zuind  and  the 
floods  came  it  Jell  not.  From  the  good  ground  which  (m) 
.  brought  forth  J  nnt  with  patience.  From  St.  Paul's  queftion, 
fnj  how  Jliall  we  that  are  dead  to  fn  live  any  longer  therein  ? 
And  from  the  words  of  St.  John,  f'oj  this  is  the  viBory  over 
the  world,  even  our  faith.  As  all  thefc  places  are  manifeftly 
impertinent,  becaufe  they  only  fliew  the  effcif  of  good  difpo- 
fitions  remaining  with  us,  or  how  it  will  be  with  the  man  who 
always  delights  in  the  law  of  God,  who  ftill  doth  Chrifl's 
commandments,  hears  the  word  and  heepeth  it,  as  the  good 
ground  did  ;  is  ftill  dead  to  fin,  and  ftill  lives  by  faith  ;  but 
not  that  theie  good  difpofitions  muft  be  always  in  us. 

3<y/y.  They  grant  that  though  true  believers  cannot  fall  to- 
tally and  finally,  yet  may  thev  fa'l  into  drunkennefs  and  in- 
ceft,  as  Noah  i  fo  Into  murther  and  adultery,  as  David  ;  into 

(k)  Pfal  i.  5,  J. ,''/;  Maith.  vii.  24,  25. ( 7n )  Luke  viii.  8,  15. 

— —  (n)  Ko;n.  vi.  2.  - —  ( 0 )  i  John  v.  4. 


Perfeverance  of  Saints,  295 

grofs  idolatry,  as  Solo7non  ;  into  denials  of  our  Lord,  with  oaths 
and  imprecations,  as  St.  Peter  did  ;  and  into  fuch  horrid  fins 
as  render  them  at  prefent  unfit  to  enter  into  the  kingdom  of 
heaven,  and  which  require  a  renewal  of  their  faith,  and  their 
repentance  ;  and  that  by  the  guilt  of  thofe  fins  they  fland  con- 
demned, till  they  are  renewed  by  faith  and  repentance.  And 
this  demonftrati'vely  (hews  the  falfehood  of  their  arguments 
from  fuch  texts  as  thefe  ;  fp)  he  that  is  born  of  God  finneth 
not,  neither  can  fin  ;  he  keepeth  himfdf  Jo  that  the  wicked  one 
toucheth  him  not.  (q)  The  Lord  is  faithful^  who  fiall  ejlab- 
lifli  you,  and  keep  youjroni  evil. 


CHAPTER     IL 


Containing  A^'giiments  from  Scripture  againfl  the  Doc- 
trine of  the  Perfeverance  of  Saints  to  the  End, 

L  HE  fcriptures  which  do  exprfefsfy  aflert  the  poflibility 
that  true  believers,  true  penitents,  men  truly  jull  and  righteous 
may  fall  away  from  their  righieoufnefs,  and  die  in  their  in- 
iquity, are,  among  many  others,  thefe  following. 

l/i.  (aj  When  the  righteous  turneth  azvay  jrom  his  right- 
ioujnefs  and  conimitteth  iniquity,  and  doth  according  to  all  the 
abominations  which  the  wicked  vian  doth,fiallhe  live  ?  All  his 
fighteoufnefs  that  he  hdth  donefiall  not  be  mentioned,  in  the 
trefpafs  that  he  hath  trefpi^jfed,  and  in  the  fin  that  he  hath 
finned,  in  them  fliall  he  die.  When  a  righteous  man  turneth 
d. way  from  his  righteoufnefs,  and  committeth  iniquity  and  di- 
eth  in  them,  for  his  iniquity  that  he  hath  donefiall  he  die.  (h) 
When  Ifhall  fay  to  the  righteous  he  fall  furely  live,  if  he  trujl 
to  his  righteoufnefs,  and  commit  iniquity,  all  his  righteovfufs 
fiall  not  be  remembered,  but  for  his  iniquity  that  he  hath  com- 

fpJ  I  John  iii.   q.  v.  18^ fgj  3  ThelT.  iii.  ^,-^^(0)  Ez'ik.  xviii, 

24,  36. /'A^Chap.  xxxiii.  13,  i8. 


zgS  Perjeverance  of  Saints, 

mitted  he  JJiall  die.  fcJWhen  the  righteous  turneth  away 
frotn  his  Hghteoiifnefs,  and  tommitteth  iniquity^  he  Jhail  die 
thereby.     Where,  oblerve, 

ijl.  That  God  is  here  aflerting  the  righteoufnefs  of  his 
ways  againft  the  murmurings  and  the  repinings  of  the  Jews, 
that  they  died  for  their  fathers  fins  ;  for  that  this  was  the  im- 
port of  their  proverb,  the  fathers  have  eaten  four  grapes,  and 
the  childrins  teeth  are  fet  on  edge  ;  is  evident  trom  God's  an- 
fwer  to  this  proverb,  that  every  onefliould  die  for  his  own  in- 
iquity :  Jer,  xxxi.  129.  and  to  thefe  murmurers,  that  the  foul 
that  Jinneth,  it  fliall  die  ;  Ezek.  xviii.  3.  This  fenfe  of 
thefe  murmurers  the  prophet  reprefents  more  plainly  in  thefe 
words  ;  Chap,  xxxiii.  10.  If  our  iniquities  and  our  fins 
be  upon  us,  and  we  pine  away  in  thevi,  how  fliall  we  then 
live  ?  And  this  fhews  the  vanity  of  that  anfwer,  which  fome 
return  to  this  argument  :  That  the  prophet  here  fpeaks  of 
aftliftions  and  not  death  ;  to  which  may  be  added,  that  this 
anfwer  contradifts  the  exprefs  words  of  the  prophet  about 
twenty  times. 

^dly.  Obferve,  that  the  righteous  man  here  fpoken  of  is 
one  truly  righteous  ;  for  he  is  one  who  (d) finneth  not,  com- 
mitteth  not  iniquity,  and  turneth  not  aioay  jrom  his  righteouf- 
nefs :  one  who  walketh  in  God's  flatutes  and  keeps  his  judg- 
ments;  yea,  (e)  zuho  walketh  in  the  flatutes  of  life,  without 
committing  iniquity  ;  and  therefore  affuredly  is  one  who  is 
truly  and  inwardly  righteous,  and  not  in  outward  profeffion 
only.  For,  faith  Dr.  Pride^ux,  fhould  he  only  turn  away 
from  his  counterfeit  and  hypocritical  righteoufnefs  ;  flioulii 
he  not  rather  live  than  die,  inafrauch  as  he  would  put  olf  the 
wolf  to  put  on  the  lamb.  "  To  afnrm,  faith  (f)  Mr.  Thorn- 
dyke,  that  the  prophet  ol  God  fpeaking  in  God's  name,  and  of 
the  efleem  and  reward  which  God  hath  for  the  rigliteous  and 
unrighteous,  fpeaks  only  of  that  which  feemeth  righteoufnefs 
and  unrighteoufnefs  to  the  worrd,  or  which  an  hypocrite  him- 
felf  thinks  fuch,  is  fuch  an  open  fcorn  to  God's  word,  as  can- 
not be  maintained  but  by  taking  righteoufnefs  to  fignify  un- 
righteoufnefs, and  turnmg  for  not  turning,  but  continumg  in 

/'f^  Sicut  judum  antea  peccatorem  non  prsegravant  antiqua  delii^a, 
fie  pecratorem  qui  prius  juftus  fuerit  non  juvant  veteres  juftifias.  Hie- 
ron,  in  Ezek.  18,  F.  196.  L.  Q^ibus  omnibus  demoiidrarur  nee  pecca- 
torem  Iklutem  defpeiare  debere  fi  agat  poenitentiam,  nee  juitiim  in  fiia 
juftitia  confide  re  fi  perdiderit  negligenter  quid  magnolabore  qiiaefierat. 
In  C.  33.  F.  221.  K.  arc  rlv  ^kxatov  oun^^  yi  va.^'  Ia,S  yivoy-isn  Ti»  uyxSuv 
i;3705-vs3-^-  et  fji-^  tTrifteiv))  iv  n  tuv  ay^Siv  ipyatTia,  uKKx  ^jjh  hita;  Tut 
0s^n)tjt,lvcoii  a|i«;.    Theodoret.  in  Locum. 

(dj  Ezek.  xxxiii.  12.  13.—^ — fej  Chap,  xviii.  9.  xvii.  19. ffj  Epi- 
log. Part  2.  c.  31.  p.  27a. 


Perjeverance  of  Saints,  297 

the  wickednefs  which  was  at  the  heart  wheii  he  profefled  oth- 
ferwife. 

'^dly.  The  man  who  is  here  faid  to  die,  is  faid  to  die  not 
only  tor,  but  (gj  in  his  iniquity,  and  to  be  taken  away  in  his 
iniquity  ;  artd  lo  muft  die  not  only  temporally  but  eternally. 
The  way  which  God  diredls  him  to,  that  he  may  efcape  this 
death,  is  to  (kj  walk  in  thejlatutes  of  life  without  committing 
iniquity  ;  (i)  to  repent  and  turn  himfelf  from  all  his  iniquity^ 
and  make  him  a  new  heart,  and  a  new  Jpirit,  and  then  the 
promife  is,  that  all  his  tranfgrejjions  fJiall  not  be  mentioned, 
that  is,  imputed  to  him  ;  and  therefore  the  life  promifed  to 
him  that  doth  fo,  mufl  be  life  eternal ;  and  confcqucntly  the 
death  following  on  the  negle61  to  Ao  fo,  mufl  be  death  eternal. 
And  laftly,  the  righteous  man  who  turneth  away  from  his 
righteoufnefs,  is  one  who  (k)  committed  iniquity,  and  doth 
according  to  all  the  abominations  which  the  wicked  man  doth  ; 
and  therefore  muft  be  one  to  whom  belongs  the  portion  of 
the  wicked,  which  is  death  eternal ;  that  therefore  muft  be 
the  punllhment  here  threatened  to  him  for  turning  awayfrotn 
his  righteoufnefs. 

And  ^thly.  Whereas  fometake  refuge  in  the  fuppofed  con- 
ditional propofal  of  the  words  which,  fay  they,  aifert  noth- 
ing, (i.)  They  fly  for  refuge  to  a  mere  miftake,  the  word«  in 
the  original  being  not  if,  but  befliub,  h  ^  av  riiJ-epx  sT^i^pii^Yi,  irt 
the  day  that  he  turns  away  from  his  righteoufnfs.  And  a- 
gain,  when  I  fay  to  the  righteous  he  fJiall  live,  vehu,  and  he 
Irufl  in  his  righteoufnefs.  idly.  The  fame  form  of  words  is 
tifed  concerning  the  wicked  turning  away  from  his  wicked- 
nefs ;  and  yet  none  doubts  but  the  prophet  then  fpeaks  o£ 
Xvhat  is  very  poflible.  And  'i^dly.  Even  (I)  Dr.  Prideaux 
confutes  this  anfwcr  thus,  "  though  fuch  hypothetical,  as  are 
only  made  ufe  of  for  the  amplification,  or  the  aggravation  of 
matters,  as  if  I  climb  up  into  heaven  thou  art  there,  infer  not 
the  poflibility  of  the  thing  ;  yet  fuch  conditional  fayings,  up- 
on which  admonitions,  promifes  and  threatenings  are  built,  do 
at  leaft  fuppofe  fomcthing  in  poftibility,  though  by  their  ten- 
or and  form  they  fuppofe  nothing  in  being  ;  befides  in  the 
cafe  in  hand,  he  that  had  a  mind  to  deride  the  prophet,  might 
readily  come  upon  him  thus,  but  a  righteous  man  according 
to  the  truth,  cannot  turn  away  from  his  righteoufnefs,  there- 
fore your  threatening  is  in  vain."  Nor  can  it  reafonably  be 
fuppofed  that  an  all  wife  God  fhould  go  about  to  juftify  the  e- 
quity  of  his  ways  only  by  fuppofing  things  impoffible  by  vir- 
tue of  his  own  decree  and  promife. 

(g)  Ezek.  xxxiii.  8,  9. (h )  Ver.  15. (l)  Chap.  vlii.  30,  31, 

^ — (k)  Chap,  xviii,  24. (Ij  Le<5l.  6.  cje  Perfcv.  p.  201. 

Pp 


298  -  Pcrfeverance  of  Saints, 

Section  II. — Argument  2. — zdly.  This  doftrlne  of  the 
poflibility  of  the  final  departure  of  true  believers  and  peni- 
tents from  the  faith,  is  as  fully  contained  in  thefe  words,  Heb. 
vi.  4,  5,  6.  It  is  impoffibU  for  them  who  xvere  once  enlighied^ 
N.  B.  and  have  tajled  of  the  heavenly  gift,  and  were  made  par- 
takers of  the  Holy  Ghoji,  and  have  tajled  the  good  word  of 
God,  and  the  powers  oj  the  world  to  come,  Ka\  zsafazssefovraf^ 
and  yet  Jail  away,  to  renew  them  again  to  repentance,  8(,c.  For^ 

ijl.  That  this  is  fpoken  of  them  who  were  once  true  be- 
lievers, is  evident,  {if  )  From  the  word  ^coris^ivTs^,  enlighf' 
ened  ;  for  the  fame  apojlle,  in  the  fame  epijlle,  and  in  a  place 
of  the  fame  import,  fpeaking  to  the  fame  perfons,  faith,  that 
fmj  ajter  they  zvere  enlightened  they  endured  a  great  fght  oJ 
affliElions,  and  took  joyjully  the  Jp oiling  oJ their  goods,  know- 
ing they  had  in  heaven  a  better  and  more  enduring  Jubfance, 
They  theretore  wlio  were  fo  enlightened  as  to  know  they  had 
an  inheritance  in  heaven,  and  a  great  recompence  of  reward, 
and  that  they  JJiould  inherit  the  promijcs,  if  they  did  not  caft 
away  their  confidence,  but  with  patience  continue  to  do  the 
will  of  God,  were  doubtlefs  fincere  chrijlians  and  true  be- 
lievers, ^dly.  From  the  words  following,  it  is  iinpojfible  to 
renew  them  to  repentance  from  dead  works,  Ver.  1.  they  there- 
fore had  once  truly  repented  ;  for  I  fuppofe  the  apoftle  did 
not  fpeak  ot  laying  again  the  Joundation  of  an  hypocritical 
repentance,  nor  did  he  judge  it  a  thing  impoflible  to  produce 
that  in  them  ;  the  phrafe,  it  is  impojfible  to  renew  them  again 
to  repentance,  feems  plainly  to  imply  that  they  were  once  tru- 
ly in  that  flate  to  which  they  were  to  be  renewed,  and  alfo 
their  lofs  of  it.  And  to  fliew  how  oppofite  their  interpreta- 
tions are  to  the  fentiments  of  the  ancients,  who  fay  all  thefe 
things  may  be  faid  of  hypocritical  profeflbrs,  the  Greekjathers^ 
by  the  heavenly  gift,  underfland  a.(pzai\  ruv  ufMapnav,  the  re- 
7niJJion  oJ  fins  conjerred  in  haptijm  ;  by  ihc  participation  of 
the  Holy  Ghojl,  rriv  yji^a  v-aX  '^j^iToyJ^v  rov  Qcik  7:vsv(xa.rof,  the 
grace,  and  the  participation  of  the  holyjpirit,  conferred  by  im- 
pofitiorr  of  hands ;  and  by  ihe  powers  oJ  the  world  to  come, 
either  ayyaXj^viv  ^jaywyyiv,-  an  angelical  lije,  or  tov  dpfixQoJva.  tou 
•sTvaypcarof,  the  earntjl  oJ the  Jpirit,  by  which  ihey  may  obtain 
the  bleffings  promiled,  or  that  faith  is  the  earnell  of  the  world 
to  come.  So-  Chryfojlom,  Thcodord^  Photius,  OecnmeniuSy 
Haymo  and  Theophylail  in  locum. 

2,dly.  That  the  perfons  here  mer.tioned  muft  fall  totally  and 
finally,  is  alfo  evident,  becaufe  the  apoftle  doth  pronounce  it 
a  thing  impojjiblc  to  renew  them  to  repentance.  And  ^dly.  He 
declares  their  repentance  impoffibleon  this  account,  that  they 

(rfi)  licb.  X. 


Perftverance  of  Saints.  299 

trucified  to  theivfelves  iafrejli  the  Son  of  God,  and  put  him  to 
an  open  Jliame  ;  i.  e.  they  again  declared  him  worthy  of  that 
punilhmcnt  they  had  inflifled  on  him  ;  and,  fo  to  them  there 
remained  no  more  faciificc  for  Jin,  but  a  fearful  looking  for  of 

judgment.  Chap.  x.  26,  27. 

Section  III. — Argu?nent  3. — ^dly.  This  alfo  feemeth  evi- 
dent from  the  place  parallel  to  this,  fnj  tfwe  fin  Willfully  (by  fall- 
ing off  from  chrijhanity)  after  zve  have  received  the  knozvltdge 
of  the  truth,  there  reinains  (to  us)  no  more  facrifce  for  J>n, 
But  a  fearful  looking  for  of  judgment  and  fiery  indignation. 
He  that  defpiftd  Mqjes's  law  died  without  mercy.  Sec.  Of  how 
much  forer  piinifliment  fuppofe  ye  then  Jliall  he  be  thought 
worthy,  who  had  trodden  underfoot  the  Son  oj  God,  and  hath 
accounted  the  blood  of  the  (new)    covenant,  zvherewith  he  was 

fantlified,  an  unholy  thing,  and  hath  done  defpite  to  the  fpirit 
of  Grace?  For, 

ifl.  That  the  apofile  fpeaks  of  tl.em  who  had  received  the 
remilFion  ot  their  pad  fins  by  faith  in  the  blood  of  the  New 
Teftament  fhed  for  the  remifTion  of  fins,  and  fo  of  them  who 
had  true  j unifying  faith,  is  evident  from  thefe  words,  that  they 
were  fanclified  by  his  blood;  for  to  be  fanclified  throughout 
this  whole  epifile,  and  more  alTuredly  to  be  fandified  with  the 
blood  of  Chryl,  hath  ftill  relation  to  our  juftification,  or  the 
remilTion  oi  our  fins  procured  by  the  blood  of  Chrifl,  and  not 
to  the  inward  fan61ification  of  our  nature  by  the  fpirit  of 
Chrift  ;  fo,  v.  g.  that  Chrift  was  confecrated  to  his  office  of  a 
prieft.to  make  atonement  forourfinsbyhis  fufferings,  ih&apofile 
proves,  Chap.  ii.  11.  becaufe  h  a.yid'^uv,  he  that  purgeth  away 
the  guilt  contrafted  by  our  nature,  and  ol  ayia^o/asvoi,  they 
who  are  cleanfcd  from  it,  are  one  in  nature  ;  fee  the  note  there. 
So  Chap.  ix.  13.  the  blood  of  hulls  and  goats,  u.-/%Cci,  fanBi- 

Jies  to  the  purifying  of  the  flejii,  i.  e.  to  the  cleanfing  from  le- 
gal defilements.      So   Chap.  x.  10.   rr/iccjixivoi   sfffxh,   we  are 

JanElfied  or  purged  from  the  guilt  of  fin  by  the  body,  or,  as 
fbme  copies  read,  by  the  blood  of  Chrifl  offered  once  for  all ; 
and  Ver.  15.  by  one  offering  he  hath  perjeBed  J  or  ever  them 
that  are  fanBfied :  i.  e.  hath  entirely  purged  them  from  the 
guilt  of  fin  ;  and  Chap.  xiii.  12.  wherefore  Jcf'us,  that  he  might 

janBify  the  people  with  his  own  blood,  Jujffered  without  the 
camp;  where  both  the  blood  fanttifying,  and  ro  rcspl  uixaprl' 
as,  the  /acrifice  for  fin  to  which  itanfwers;  Vcr,  11.  fhew 
that  Chrill  fanftlfied  the  people  by  the  oblation  of  himfelf  as 
a  fin  offering  to  cleanfe  them  from  the  guilt  of  fin. 

2dlv.  That  they  who  fo  fiuned  tliat  there  remained  no  more 

facrificejor  their  fin,  but  only  a  fta^jul  looking  for  oJ  judg- 

(n)  ritb.  X,  iC 29. 


300  Perfeverance  of  Saints. 

mtnt  andjiery  indignation,  and  fo  as  to  do  defpite  to  thefpirif 
of  Grace,  by  rejcfcting  him  as  a  lying  fpirit,  and  his  gifts  and 
miracles  as  illufions,  and  fo  were  guilty  of  the  fin  againft  the 
Holy  Ghoft,  fell  totailv  and  finally,  is  fo  exceeding  evident, 
that  1  know  none  who  ever  ventured  to  deny  it. 

Section  IV. — Argument  4. — ^thly.    This   is  ftill  farther 
evident  from    the  following  words  of  the  fame  chapter,   Ver, 
38.  nozu  the  jufl  fliall  live  by  faith,  v.ou  lat  vrso<^i[\r,x(t\.,  but  if 
he  draw  back,  my  foulfiall  have  no  pleafure  in  him.     Wher^ 
obferve, 

iji.  That  the  word  lVos-sXXeiv  fignlfies  to  draw  back,  refufe, 
and  fly  from  a  thing ;  and  fo  the  objeft  of  it  being  here  faith, 
inuft  fignify  the  drawing  back  of  the  perfon  fpoken  of  from 
the  faith,  or  retufing  ftill  to  profefs  it,  and  fo,  as  it  here  fol- 
lows, muft  be  his  drawing  back  unto  perdition  ;  and  becaufe 
this  is  done  ufually  as  here,  Ver.  33,  34,  out  of  fear  of  perfe- 
cutions.  and  want  of  patience  to  bear  them,  Ver.  36.  Hence 
it  is  joined  with  fear  ;  as  Gal.  ii.  12.  Peter  v7ii<^£XXsv  savro-^, 
withdrew  himJeiJ  fearing  the  circumcijion,  and  often  fignifies 
fear,  as  Deut.  i.  17.  i/.'h  oc^o'iBiXY),  thou  fhalt  not  be  ajraid  oj 
the  face  of  man  :  and  becaufe  men's  cowardly  fears  make  them 
to  hide  and  conceal  their  profefTion,  to  diffemble  and  play  the 
hypocrite  ;  hence  it  alfo  figtiifies,  to  (oJ  conceal  and  hide  ; 
and  by  Hejychius  and  Suidas,  is  rendered  vzsoxpivsrxi,  ^oXisue- 
Toci,  he  plays  the  hypocrite,  and  deals  deceitfully  ;  all  which,  iu 
things  which  do  refpeft  our  God  and  our  religion,  are  perni- 
cious to  the  foul  ;  efpecially  if  we  confider  that  he  that  draw- 
eth  back  {lands  oppofed  to  him  that  beheveth,  Ver.  59.  and 
here  to  him  that  liveth  by  faith,  and  therefore  can  have  none, 
or  only  a  dead  taith  ;  and  laftly,  that  God  here  folcmnly  de- 
clares \ns  Jo ulf  tall  have  no  plcajure  in  him,  and  then  he  muft 
ilill  lie  under  his  fad  difpleafure.     Note, 

^dly.  That  lav  vuso^ziXrirai,  if  he  draws  (^<^f/(',  refers  plainly  to 
the  ju/l  man  who  lives  by  his  faith  ;  and  in  the  prophet,  to 
him  who  is  with  iaiih  and  patience  to  wait  tor  the  accomplifti- 
rnent  of  the  vifion  ;  and  Yar. '^(^.  hvzjo<^n\d!J.i\os,i\\Q  draw^ 
back  ftands  oppofed  to  him  that  believes  to  the  jalvation  of  his 
fuul;  the  words  do  therefore  plainly  fuppo.f'e,  that  the  jifi 
man  who  liveth  by  that  faith,  in  which  ii  heperfilled  he  would 
fave  his  foul,  may  draw  back  to  perdition;  and  this  is  alfo 
evident  from  the  cnfuing  words,  my  Joiilf  tall  have  no  pleafure 
in  him;  for  they  do  plainly  intimate  that  God  took  pleafure 
in  him  before  his  drawing  back  ;  for  othcrwife  this  threat 
would  fignify  nothing,  the  Lord  taking  pleafure  only  in  jult 
men,  and  Inch  as  live  by  faith.     Note, 

(oJ  Sec  Suicerus  in  Verbo, 


Perfcverance  of  Saints.  301 

gi/y.  That  jtal  tav,  may  be  rendered  not  hyp'othetlcally,  and 
if,  hut,  and  zohen  the  jiijl  jnan  draioelk  back;  for  that  this 
is  a  very  common  lenfe  ot  the  particle,  tiv,  lee  note  on  Mcb. 
iii.  15.  But  if  we  read  the  words  Tiypothetically,  the  luppo- 
fition  cannot  be  of  a  thing  impoflible,  for  then  God  riiufl  be 
fuppofed  to  fpeak  thus  y  if  the  juft  n;an  do  that  which  1  know 
it  is  impoflible  for  him  to  do,  and  which  1  am  obliged  by- 
prom  ife  to  preferve  him  from  doing,  my  foul  fliall  have  no 
pleafure  in  him.  Which  is  to  make  God  ferioufly  to  threaten 
men  for  fuch  a  fin  of  which  they  are  not  capable,  and  of  which 
they  are  obhged  to  believe  they  are  not  capable,  if  they  be  o- 
bliged  to  believe  the  doftrine  of  pcrfeverance,  and  fo  to  make 
his  threatenings  of  none  effe6f. 

Section  V. — Argument  5. — ^thly.  This  may  be  flrongly 
argued  from  thefe  words  of  the  apoft le  Peter,  (aj  they  allure 
through  the  lujls  of  the  fl>'Jli,  through  much  wantonnejs,  (or  to 
lafcivioufnefs)  thofe  who  loere  clean  efcuped  Jrotn  them  that 
live  in  error  ;  for  if  af^r  they  have  cfcaped  the  pollutions  oj  the 
world  through  the  knowledge  of  the  Lord  and  Savior  Jefus 
Chrifl,  they  are  again  entangled  therein,  and  overcome,  the  lat- 
ter end  is  worfe  zuith  them  than  the  beginning  ;  for  it  had  been 
better  for  them  not  to  have  known  the  way  of  righteoufnefs, 
than  after  they  have  known  it  to  turn  from  the  holy  command- 
ment delivered  to  them.  But  it  is  happened  to  the?n  according 
to  the  true  proverb,  the  dog  is  turned  to  his  own  vomit  again, 
and  the  fow  that  was  zvajjied'  to  her  wallowing  in  the  mire. 
Where  note, 

i/l.  That  the  apoflle  fpeaks  in  the  beginning  of  this  chapter 
of  iome  who  fhould  bring  in  damnable  her  ejus,  i.  e.  herefies 
which  they  who  embraced  (hould  receive  damnation  ;  and 
thefe  men,  faith  he,  k(j.z;opcvaovrcci,  (b)  fliall  make  merchandize 
of,  or  gain  over  to  thefe  damnable  herefies  (c)  fome  of  you, 
\vho  have  received  Hie  precious  faith  with  us.  And  here  he 
proceeds  to  fhew  how  they  fliould  do  it,  viz.  by  tempting 
them  to  filthy  lufts;  they  therefore  who  were  thus  allured, 
mufl  have  once  had  like  precious  faith  with  the  apofles,  and 
therefore  muft  have  been  good  chnflians.     Note, 

2dly.  Tliat  thefe  perfons  whom  they  thus  allured  to  un- 
cleannefs,  had  once.ovr^s-,  truly  and  really  efcaped  from  thofe 
who  lived,  sv  roXavr),  in  error,  not  of  judgment,  but  of  deceit- 
ful lufts  ;  for  fo  this,  i^Xavy/,  error,  is  expounded  in  (he  epif- 
tle  by  St.  Peter,  when  he  faith,  fdj  beware  lefi  being  led  aivay, 
jBTYt  ruv  d^B'yi/.cov  zsXoivri,  by  the  deceit  of  men,  prafctiling  thele  un- 
natural lufts,  ^^  fall  from  your  ownfledfajlnefs;  plainly  fup- 

fa)   2  Pet.  ii.  18,  20,  21,  22. (h)  Ver.  3. (c)   Chap.  i.  i. 

(.d)  Chap.  iii.  J7. 


30i  Perfev^rance  of  Saints. 

pofing  that  even  lledfafl  chrijlians  might  thus  fall.  Now 
they  who  ha^  thus  efcaped,  were  not  any  longer  in  bondage  to 
fin,  or  overcome  by  it,  Ver.  19.  which  yet,  faith  St.  Paul^ 
Rom,  vii.  19,  23.  is  the  Itate  of  every  unregcnerate  perfon. 
See  the  note  there. 

3<r//y.  The  apqjlle  adds,  fe)  That  they  had  efcaped  the  pol- 
lutions which  are  in  the  world  through  luji,  sv  izsiyvuGzi,  by  the 
acknowkdgmait  of  our  Lord  and  Sav,or  Jefus  Chrijl ;  i.  e.  by 
the  acknowledgment  o{(J)  that  t/uth  which  is  after  godlinej's^ 
which  they  who  are  laden  with  fins  cannot  attain  to  ;  which 
is  the  confequence  of  true  repentance,  and  which  recovers 
them  fgfjrom  the  fnare  oj  Satan,  who  were  led  captive  by  him 
at  his  will ;  and  fo  by  fuch  an  acknowledgment  of  Chrijl^  as 
only  true  chrijlians  have,  and  which  is  joined  with  the  faith 
of  the  eleEl^  Tit.  i.  1.  Moreover,  by  virtue  of  this  acknowl- 
edgment, they  had  fo  far  efcaped  the  pollutions  of  the  world 
through  lufl:  as  to  be  difentangled  from  them,  not  overcome 
by  them  ;  as  is  plain  from  thofe  words,  if  ajter  they  have  thus 
efcaped,  they  be  again  entangled  and  overcome  ;  they  alfo  had 
turned  to,  i.  e.  obeyed  the  holy  commandment  delivered  to 
them  ;  for  otherwife  they  could  not  afterwards  have  turned 
from  it.  Now  evident  it  is,  that  neither  all,  nor  any  of  thefe 
things  can  truly  be  affirmed  oS.  hypocritical  prof eff or  s,  who  on- 
ly are  in  outward  fhew,  but  never  ia  fincerity  of  heart,  turn- 
ed from  the  fervice  of  fin,  or  obedient  to  the  holy  command- 
ment. 

zdly.  That  thefe  men  after  fell  away  totally  and  finally,  we 
learn  from  thefe  words  ;  that  they  zoere  again  allured  to  wan- 
tonnefs  ;  again  entangled  and  overcome  by  their  polluting  lufls  ; 
and  fo  agiin  in  bondage  to  them,  Ver.  19.  That  they  turned 
irom  the  holy  commandment  delivered  to  them  to  their  former 
vom.it,  znd  wallorving  in  the  mire ;  and  that  fo  fatally, /Aa/ 
tt  had  been  better  for  them  not  to  have  known  the  way  oj  right' 
eoufnefs. 

5>iiCTiON  VI. — Argument  6.  All  the  forementioned  texts 
fecmdiretllv  to  alTert  i'ais  may  be  done.  1  proceed  fecondly 
to  thofe  fcriptures  which  feem  as  plainly  to  aflert  it  hath  been 
done,  and  therefore  may  be  done  again.  Now  of  this  we  have, 
an  inftance, 

•ijl.  In  Hymenceus  and  Alexander,  and  their  affociates ; 
v/hich  St.  Paul,  introduceth  with  a  charge  to  Timothy  to  hold 
(i.  e.  retain)  faith  and  a  good  confcience,  which  fame  having 
put  azuay  concerning  faith  have  madefiipivreck;  oJ  whom  zJf 
Hymenasus  and  l^hiletus.  Now  to  put  away  a  good  con- 
fcicnce,  belongs  to  them  alone  who  once  had  and  ought  to  have 

(e)  Tit.  i.  I. (f)  2  Tim.  iii.  7.  —^(g)  2  Tim.  ii.  -5,  26. 


Perfeverance  of  Saints,  303 

retained  It,  and  to  made  Jhipzureck  of  the  faith,  (o  as  to  bla/~ 
pheme  that  doftrine  which  they  once  profefled,  is  furely  to 
fall  ofF  from  the  profeflion  of  it.  Lafly.  The  faith  and  that 
good  confciene  he  charges  Txmothy  to  retain,  is  doubtlefs  a 
fincere  faith,  and  a  good  confcience,  that  fhj  unfeigned  J aitk^ 
and  that  good  confcience  he  then  had;  by  faying  therefore 
that  others  had  laid  afide  both  thefe,  he,  in  effeft,  declares 
that  they  were  totally  fallen  away,  which  is  fufficient  confu- 
tation ot  all  their  arguments  produced  Uomfcnpture  for  the 
doflrine  of  perfeverance  ;  which  if  they  prove  any  thing,  they 
prove  that  irxxe Jiiints  cannot  fall  totally,  nor  can  it  reafonably 
be  thought  that  when  fo  many  do  thus  fall  away,  all  ot  thera 
ihould  return  by  a  fincere  repentance. 

A  fecond  inilance  is  that  of  Hymenaus  and  Philetus,  who, 
faith  the  apojiie,  fij  have  er^cd  Jrom  the  truth  [rr.zp\  rr,v  dK'/i' 
9£ia.v  IsoxTi^ocv  have  fallen  off  jrom  the  truth)  and  overthrown 
the  faith  oj  fo?ne,  fkj  (fo  ■zoe/ji  z^/ftv  ol<;o'//iv.,  i  Tim.  vi.  2i.  is 
to  fall  away  from  the  faith,  and  is  another  inftance  of  this  na- 
ture ;)  for  feeing  chrifiians  believe  to  the  falvation  of  their 
fouls,  Heb.  X.  39.  and  the  end  of  their  faith,  is  ih^  J alvati on 
of  their  fouls,  1  Pet.  i.  9.  they  who  do  overthrow  their  faith 
mufl  overthrow  that  in  them  which  had  it  continued,  would 
have  ended  in  their  falvation. 

^dly.  We  have  juft  reafon  to  fufpefk  this  of  many  Judai- 
zers  in  the  church  of  Galatia  ,*  for  as  the  apoflle  declares, 
that  they  had  (I)  received  the  fpirit  through  the  hearing  of 
faith  :  that  they  were  all  made  (m)  the  fons  of  God  by  faith 
in  Chrifl  Jefus,  and  by  baptifm  had  put  on  Chriji,  and  that 
(nj  becaufe  they  were  fonSy  Godhad  fent  the  fpirit  of  his  fon 
into  their  hearts,  crying  Abba  Father  ;  that  they  once  {oJ  ran 
well  :  fo  doth  he  marvel  that  they  were  (p)  fo  foon  removed 
from  hiin  that  called  them  in  the  grace  of  Chrifl  to  another 
gofpel,  by  which  Chrif's  gofpel  was  perverted.  He  inquires, 
(q)  Who  had  bewitched  them  that  they  fhould  not  obey  the 
truth  ?  And  how  it  was  frj  that  after  they  had  known,  or 
rather  were  known  of  God,  they  returned  again  to  the  beggarly 
elements  of  the  world  to  which  they  defred  to  be  in  bondage  ; 
declaring  that  he  was  ffj  afraid  of  them  lejl  he  had  beflowed 
upon  them  labor  in  vain  ;  and  that  he  (tj  travailed  in  birtk 
with  them  to  renew  in  them  that  Jaith  from  which  they  were 

(h)  2  Tim.  i.^. (i)  2  Tim.  ii.  i8. 

(k)  So,  f*i  clt'q-^h  yv\)onv.oc,  ffo<p^i  >cj  aya6^?,  (depart  not  from  a  wife  and 

good  wife,  and  ^ro^^eTv  i\Tri^(^  s^  t5  v^ochK^ivl®',  is  to  fall  from  our 
hopes  and  cxpe(5tations,  Oecum.  in  locum. 

fiJ  Chap  lii.  2,  5. fmj  Ver.  26.  27. fn)  Chap.  iv.  6. foj 

Chap.  V.  7. CpJ  Chap.  i.  6.  7. fqj  Chap.  iii.  i. frJ  Chap,  iv, 

•9. (fj  Ver.  It. ftj  Ver.  19. 


304  Ptrftverancz  of  Saints, 

fallen,  and  to  fu)  fcrrn  Chrijl  in  them  ;  that  they  now  did 
not  obey  the  truth.  And  feeing  they  now  defired  to  be  cir- 
cumcifed,  and  to  be  under  the  law,  he  plainly  tells  them  that 
CwJ  if  they  were  circumcifed  Chrijl  Jliould  profit  them  hoth^ 
trig  ;  that  he  was  become  of  none  ejfcS   to  as  many   of  them  as 

fought  for  jiiflification  by  the  works  of  the  law,  they  heingfalleli 

from  grace,  and  therefore  muft  have  been  formerly  in  a  ftate 
of  grace.  It  is  therefore  evident  that  the  apoflle  believed  that 
they  who  had  begun  in  the  fpirit  might  end  in  the  fleJJi ;  that 
they  who  were  made  the  fons  of  God  by  faith  in  Chriji  Jefus, 
might  be  fo  changed  that  Chrifl  fiould  profit  them  nothings 
and  be  of  none  effcd  to  them,  and  that  they  who  were  once 
known  oj  God,  might  fall  from  his  grace  and  favor. 

To  this  head  alfo  are  to   be  referred   the  prediftions  of  the 

fcripture  concerning  perfons  who  fliould  fall  away  ;  for  be- 
ing divine  predi6^ions  they  muft  come  to  pafs,  and  being  pre- 
difclions  of  things  which  were  to  happen  long  before  our  times 
they  muft  be  alio  inftances  of  what  hath  come  to  pafs.  Now 
fuch  are, 

17?.  Chrift's  declaration  that  by  reafon  of  the  extreme  af- 
fliftion  of  the  times,  in  which  Jerufalcin  was  to  be  deftroyed, 
many  fliould  be  offended  ;  i.  e.  fhould  fall  off  from  the  faith  : 
And  that  becauje  iniquity  fall  abound,  the  love  of  many  fhall 
•wax  cold  :  but  he  that  endures  to  the  end  fall  be  faved.  Mat. 
xxiv.  12,  13.  Where  that  Chrift  fpeaks  not  of  an  hypocrit- 
ical outward  profefTion  of  affeftion  to  him,  may  be  gathered 
from  his  ftyling  it  not  pretence,  but  love  ;  his  fuppofition  that 
it  was  fervent  love;  for  what  was  never  hot  cannot  max  cold; 
yea  fuch  love  in  which  had  they  continued  they  would  cer- 
tainly have  been  faved  ;  and  yet  he  doth  not  only  intimate 
that  fome  would  not  continue  in  that  love  to  the  end,  biit 
plainly  doth  foretell  that  it  in  many  would  wax  cold. 

^dly.  As  our  Lord  here  foretold  that  there  fhould  be  then 
an  apofafy  of  the  believers  of  the  Jewfi  nation  ;  fo  alfo  did 
St.  Paul  fpeak  of  the  fame  apoflafy,  as  a  thing  that  was  to 
happen  before  the  coming  of  the  man  of  fn,  2  Theff,  ii.  3. 
adding,  that  the  fpirit  faid  exprefsly  that  ?/?  the  latter  tiynei, 
(the  times  then  inftant,  Ver.  6.)  J07ne  fiould  depart  froin  the 

faith.  Now  to  prevent  this  apojlafy  of  the  believing  Jews, 
the  epiftle  to  the  liebrczvs  was  manifeftly_  written.  And  as  the 
excellent  Dr.  Barrow  ufed  to  fay,  that  it  was  written  againll 
the  doftrine  of  perfeverance  ;  fo  is  it  certain  that  it  contain- 
eth  many  cogent  arguments  againft  that  doftrine,  bcfidcs 
tjicfe  three  produced  already  from  it.     As  will  be  evident, 

(if)  Chap.  5.  7. f^vj  Ver.  2. 


Perfeverance  of  Saints,  305 

iji.  From  the  manifold  exhortations,  to  hold  fajl  their 
hope,  which  gave  them  ground  of  rejoicing.  Chap.  iii.  i6. 
To  hold  Jajl  their  confidence  Jledfafi  to  the  end,  Ver.  14.  To 
hold  fajl  their  prof ejjion.  Chap.  iv.  14.  To  hold  fajl  the  pro- 
fejjion  oj  their  faith  without  wavering.  Chap.  x.  23.  To  re^ 
tain  grace  whereby  to  ferve  God  acceptably.  Chap.  xii.  28. 
To  labor  to  enter  into  the  rejl  prepared  Jor  the  people  of  God, 
lefi  any  of  them  (who  believing  had  aprefent  right  to  it.  Chap. 
iv.  3.  as  the  Jews  had  to  enter  into  the  land  of  Canaan,  whilft 
they  believed  in  God,  and  believed  his  fervant  Mofes,  Exod. 
xiv.  ^x.)Jhould  fall  Jr  0771  it  after  the  fame  example  of  unbelief ^ 
Chap.  iv.  11.  they  being  excluded  from  entering  into  that 
land  by  their  following  unbelief,  Numb.  xiv.  11.  Chap.  iii. 
19.  To  fliew  the  fame  diligence  to  the  full  ajfurance  of  hope  to 
the  end,  and  to  be  followers  of  them  zuho  through  Jaith  and 
patience  did  inherit  the  promifes.  Chap.  vi.  11,  12.  To  con- 
Jider  him  who  endured  fuch  contradiBion  of  f inner s,  lefl  they 
be  wearied,  and  faint  in  their  minds ;  to  lift  up  the  hands  that 
hang  down,  and  the  feeble  knees,  and  to  7nake  fraight  paths 
for  their  feet,  left  that  which  is  lame  be  turned  out  of  the  luay, 
Ver.  12,  13.  Where  we  have  four  agoniflical  terms,  all  im- 
porting fainting  in  our  chriflian  warfare  or  race,  and  giving 
over  the  fight  as  being  able  to  hold  out  no  longer ;  for  xa/xveji/ 
is  to  give  over  the  fight  as  being  weary  ;  IvXviVi  is  to  faint  and 
be  dilpirited,  fo  that  we  can  run  or  fight  no  longer  ;  to  have, 
ta.s  OT«/;£i/x£vaj  yjKfas,  hands  hanging  down  is  to  give  over  the 
combat,  they  ftretching  out  their  hands  ;  and  to  have,  ydvar* 
ra.  zsafa.'k€Kvii,i))OL,  knees  languiihing,  or  paralytic  knees,  im- 
ports the  fame  thing ;  they  fighting  in  the  Oly7npic  games, 
of)^oToclrf)i,Jlanding  upi'ight,  and  to  make  ftraight  paths,  is  not  to 
turn  out  of  the  way  of  chrifianity  for  fear  of  perfecution,  and 
by  our  example  to  teach  the  infirm  chrijlian  fo  to  do.  See  the 
notes  there. 

2dly.  From  his  frequent  cautions  to  them  who  believed,  to 
beware  lefl  there  fiould  be  in  them  an  evil  heart  of  unbelief  in 
departing  from  the  living  God  ;  or  lefi  any  oJ  them  fiould  be 
hardened  through  the  deceitfulncfs  of  fn.  Chap.  iii.  n,  12. 
To  look  diligently  to  it  lejl  any  of  them  fiould  fall  fr07n  the. 
grace  oj  God,  lef  any  root  of  biitcrnefs  fiould  fpring  up  a- 
mong  them  by  which  many  fiould  be  defied  ;  lef  there  fiould 
be  among  them  any  fornicator  or  profane  perfon  as  Efau,  who 
for  one  niefs  qj  pottage  fold  his  birthright  ;  and,  to  fee  to  it, 
that  they  did  not,  d-sso^fi(^£iv,  turn  away  fro7n  him  that  jpake 
from  heaven. 

o^dly.  From  his  promifes  to  them  that  perfevered,  as  in 
thefe  words,  caf  not  away  your  confidence  which  hath  great 
reco7npenfe  of  rexoard,for  you  have  need  of  patience ^  that  hav- 


3o6  Perfeverance  of  Sainh, 

ing  done  the  will  of  God,  you  may  inherit  the  promifes.  Chap, 

^thly.  From  his  declarations  that  they  only  belonged  to  the 
houfehold  of  Chri/i,  if  they  hold  f aft  their  confidence  and  re- 
joicing  of  hope  firm  to  the  end.  Chap.  iii.  6.  and  could  be  on- 
ly made  partakers  of  the  bleffings  Chrift  had  purchafcd  for 
them,  by  holding  the  beginning  of  their  confidence  fiedfaft  to 
the  end.  Ver.  14. 

^thly.  From  the  dreadful  threats  he  pronounces  againft 
thofe  who  fell  away,  and  drew  back  to  perdition,  after  they 
had  repented,  lived  by  faith,  and  been  juftfied  through  faith 
in  the  blood  of  the  nezo  covenant,  viz.  that  it  was  impqjjible  to 
renexu  them  to  repentance  ;  that  there  remained  no  more  fac- 
rifice  Jor  their  fin,  and  that  God  would  have  no  farther 
pleajure  in  them.  Now,  for  confirmation  of  this  argument, 
©bferve, 

iji.  That  the  apofile  here  fpeaks  o(  true  believers,  even  of 
fuch  who  had  a  prefent  right  to  enter  into  refi.  Chap.  iv.  3. 
who  at  prefent  rejoiced  in  hope,  Chap,  iii.  6.  and  had  fuch  an 
expeftation  of  future  bleflings,  which  if  they  held  faft  they 
would  \it  partakers  ofChryl,  Vcr.  14.  That  they  had  free- 
dom of  accefs  into  the  holy  of  holies  through  the  blood  of  Je- 
fns.  Chap.  x.  19.  had  their  hearts  fprinkled Jrom  an  evil  con- 
fcience,  and  their  bodies  wafiicd  with  pure  water,  Ver.  22,  23. 
and  a  chrifiian  hope,  Ver.  24.  end  knew  they  had  in  heaven  a 
better,  and  a  more  enduring  fubfiance  than  that  which  ihey 
had  loft  on  earth,  Ver.  34.  and  would  receive  the  promije,  and 
a  great  recompenfe  of  reward,  if  they  did  not  cajl  away  their 
^confidence,  hnt  patiently  continued  m  well  doing,  Vgv.  35,  36. 
that  they  were  come  to  that  Jerufalem  which  is  above,  and  to 
the  afiembly  of  thefirft  born,  zohoje  names  were  written  in  heav- 
en. Chap.  xii.  22,  23.  and  fo  undoubtedly  were  once  true 
converts  and  found  believers.     And  yet, 

Q.dly.  It  is  alfo  evident  that  the  apofile  fuppofes  that  they 
might  not  retain  this  hope,  or  hold  this  Q)^-^Q^idX\ov\  fiedjafi  t» 
the  end.  Chap,  iii.  6,  14.  that  they  might  Jail  of  the  reft  pre- 
pared Jor  the  people  of  God,  as  the  Jews  did  through  unbelief, 
Chap.  iv.  11.  that  they  might  depart  from  the  living  Go d^ 
Chap.  iii.  12.  that  they  might  decline  from  their  hope.  Chap. 
X.  23.  and  cafl  away  their  confidence,  Ver.  35,  that  they  might 
faint  under  and  give  over  the  chrflian  combat.  Chap.  xii.  3. 
might  let  their  hands  hang  dozon,  and  their  knees  be  Jeebte, 
Ver.  11.  that  they  might  be  defiled,  and  fall  from  grace  ; 
that  they  might  become  fornicators,  and  profane  perjons,  as 
EJau  loas,  and  lo  might  lofe  their  fpiritual  birthright,  Ver. 
16,  17.     And,  laftly,  that  they  might  turn  away  from  him 


Perfeverance  of  Saints.  307 

titho  fpakt  from  heaven  to  thejn,  Ver.  P5.  and  fo  unqueflion- 
ably  might  tall  away  both  totally  and  finally. 

Section  VII. — Argument  3.  A  third  head  of  arguments 
againlt  this  doctrine  is  to  this  efleft,  that  all  the  commands 
and  exhortations  dire6led  by  God  to  the  faithful  to  perfcverc 
in  well  doing,  and  to  continue  faithful  to  the  end  ;  and  to 
fear  left  they  fhould  tall  away  ;  all  cautions  diretied  to  thcrn 
to  take  heed  they  do  not  do  fo  ;  all  places  which  contain  a 
fuppofiiion  that  they  may  do  fo,  and  which  fufpend  our  tu- 
ture  happinefs  on  this  condition  that  we  continue  fedjafl  to 
the  end,  and  promife  falvation  upon  fo  doing,  and  which  pro- 
nounce the  raoft  dreadful  and  abiding  threats  to  them  who  do 
not  fo,  are  fo  many  pregnant  evidences  of  the  poffibility  of 
doing  fo,  and  are  plain  indications,  that  God  hath  made  no 
abfolute  decree,  or  promife,  that  good  men  fliall  not  do  fo  ; 
for,  as  when  thefe  motives  are  ufed  to  induce  men  to  embrace 
chrijtianity,  or  perform  any  other  chrijiian  duty,  they  contain 
an  evidence  that  it  is  poffible  for  men  to  do  otherwife  ;  fo  al- 
fo  when  they  are  ufed  to  induce  men  to  perfevere  in  that  pro- 
ieflion  which  they  have  undertaken,  they  muft  neccffarily,  for 
the  fame  reafon,  contain  an  evidence  that  it  is  pofTible  lor  any 
man  who  is  induced  by  them  to  perfevere  in  the  courfe  of  a 
chrijl-ian^  not  to  perfevere.  For  whereas  fome  think  fit  loan- 
fwer  that  thefe  commands  and  exhortations,  thefe  cautions, 
promifes  and  threats  diretled  to  true  believers,  are  well  con- 
fiftent  with  God's  abfolute  decree  and  promife  of  their  perfe- 
verance, as  being  the  means  appointed  for  the  accomplifliment 
of  that  which  he  hath  made  neceffary  by  his  decree  and  prom- 
ife; the  falfiiood  of  this  anfwer,  fhall  be  fully  dete61ed  under 
all  thefe  heads.     At  prefent  let  it  only  be  obferved, 

\]l.  That  this  is  the  fentiment  of  all  mankind  ;  for  how 
much  foever  they  vary  in  oilier  things,  they  all  agree  in  tliis, 
not  to  exhort  men  to  what  they  know  they  never  can  refufe 
to  do  ;  not  to  fear  they  fiiould  neglecl  fuch  things,  not  to  ter- 
ify  them  by  threats  from  negIc6Hng,  or  allure  them  by  prom- 
ifes to  perform  them  ;  on  the  contrary  they  generally  agree; 
that  as  a  promife,  fo  a  threat  of  whatl  know  to  be  impoffiblc, 
is  as  none  at  all ;  that  (a)  theje  is  no  need  ot  exhortations  to 
incite  men  to  what  they  certainly  will  do.  That  a  promilc 
muft  be  of  fome  thing  which  at  prefent  is  uncertain,  and  fuf- 
pended  on  a  condition  which  may  not  be  performed  ;  and  that 
a  command  or  law  obliging  us  to  will  and  do,  muft  fup^iol*^ 
in  us  a  freedom  not  to  will,  or  to  conftnt  to  that  v.hich  is  re- 

(a)  Siipcrvacaneiim  eft  enim,  in  tjuori  imrs,  impelli ;  rei-no  in  amo- 
rem  ("ui  cohortandus  eft,  qucm,  dum  jwicitur,  trahi;.      Sen,  dc  Bca^  i. 


3o8  Perfemrance  of  Saints, 

quired ;  for  he  only  wills,  fay  the  (bj  Civilians,  and  confents, 
who  hath  it  in  his  power  to  be  unwilling  and  diflent. 

2.dly.  Obferve  that  God  himfeli   approves  of  this  deport- 
ment ;  for  though  the  eleB  angels  are  yet  under  the  law  of  love 
and  obedience,   yet  are  they  not   exhorted  to  that   obedience, 
they  have  no  promifes  to  move  them  to  it,  nor  are  they  threat- 
ened with  God's  difpleafure  if  they  negle6l  to  do  it,   becaufe, 
being  confirmed  in  their    blefled  ftate,  they  cannot  fail  of  do- 
ing it.      Again,  our  bleffed  Lord,  as  he  was  a  prophet,  fpake 
as  his  father  gave  him  commandment,  for  fo  all  legats  mull  do; 
as  he   was  a  priejl  he  became   obedient  to  the   death  ;  but  I 
know  of  no  exhortations  direfted  to  him  to  perform  faithfully 
the  office  oidi  prieji  or  prophet ;  no  threats,  fhould  he  neglecl 
to  do  fo  ;  no  promifes  to    encourage  him    to   do  that  duty  of 
which  he  could  not  fail,  but   only  a  declaration  of  that  glory 
which  would  fucceed  his  fufferings.       Laftly,  we  find  no  ex- 
hortations dire£led  to  the  evil  angels  not  to   tempt  God's  fer- 
vants,  not  to  be  adverfaries  to  Chrijl's   kingdom  ;  no   threats 
denounced  upon  their  doing  fo,  but  only  a  declaration  of  their 
prefent  ftate,  and  of  their  future  doom.     Now  feeing  the  ele£l 
on  earth,  according  to  this  do6lrine,  can  no  more  fail  of  perfe- 
verance  to  the  end,  than   the  eleft  angels,  feeing  they  can  no 
iTiore  finally  negleft,  or  be  unfaithful  in  the  ufe  of  the  means 
which  will  unfruftrably  produce  that  perfeverance,  than  Chriji 
could  fail  of  faithfully  difcharging  his  prophetic  and  his  priejl^ 
ly  office,  how  is  it  the  divine  wifdom  lees  it  meet  to  ply  us  on 
earth  continually  with  thofe  exhortations,  threats  and  promif- 
es which  he  faw  needlefs  in  the  cafe,  andinconfiftent  with  the 
ftate  of  the  eleft    angels  and  our  blejfed  Lord  ?    Have  we  not 
reafon  to  conceive  it  is  becaufe  we  have  a  liberty  ad  utrumque. 
which  they  had  not,  and  are  at  prefent  in  a  ftate  of  trial,  wheth- 
er we  will  ftand  or  fall,  whereas  they  both  were  under  no  fuch 
poffibility  of  failing  in  their  duty  ?  And, 

gaf/y.  This  is  evident  from  the  nature  of  thefe  things,  for 
whatfoever  is  a  means  for  the  producing  an  eff'eft,  or  the  bring- 
ing it  to  pafs,  muft  contain  in  it  nothing  repugnant  to,  but 
only  fubordinate  to  that  end  ;  but  fuch  exhortations  as  thefe, 
fcj  hold f aft  your  prof cjjion  without  wavering  ;  (d)  hold  tilt 
I  come,  that  no  man  take  away  thy  crown  ;  (e)  look  diligently 
that  you  fall  not  from  the. grace  oj  God,  (fj  Itfi  being  led  away 
by  the  error  of  the  wicked  you  fall  from  your  own  fiedfafl- 
nefs,  &c.  do  in  their  proper  nature  and  tendency  import  adau- 

(b)  Ejus  eft  velle  qui  potefi:  nolle.  Ulplan  ie  Reg.  Jur.  Leg.  3.  Con- 
fentire  non  potert  cum  ncc  diirentire  pollit.  Tryphon.  I.  in  Bello.  S.  Me- 
dio D.  de  Capii<vis. 

(c)  Heb.  X.  23 j; — •/'uV  R«v,  ij,  25. (e)  Heb.xii.  15-. (f)  s 

Fet.  jii,  J 7. 


Perjeverance  of  Saints,  309 

ger,  and  tend  to  raife  a  fear  in  men,  left  what  they   are  cau- 
tioned to  beware  oi,  (hould    happen  to  them  ;  whereas  an  un- 
fruftrable  decree  and  abfolute  promil'e  made  known  to  all   be- 
lievers that  they  ftiall  perfevere   to  the  end,    tends  to  exclude 
all  dangers,  and   prevent  all  tear  of  falling   from  the  grace  of 
God,  and  therefore  muft  be   contrary  to  the  purpofe  of  thefe 
exhortations  ;  and    fo  thefe  exhortations   can  be  no  means  to 
beget  perfeverance  in  them.     And  hnce  threats  are  more  nat- 
urally defigned  to  beget  in  us  a  fenfe  of  the  fame  danger,  and 
an  impreflion  of  the  fame  fear,  which  thefe  decrees  and  prom- 
ifes  entirely  exclude,  thefe  decrees  and  promifes   muft  be  re- 
pugnant to  thofe  threats.       Since,  laftly,  promifes  tend  to  ex- 
cite hope,  inflame  endeavors,  and  render  us  folicitcus,  left  we 
fhould  fail  of  the  bleffing  promifed  ;  and  where  we  know  fuch 
abfolute  decrees  are  made,  and  promifes  engaged  to  confer  the 
promifed  blefling,   there  can  be  no  ground  for  this   folicitude, 
no  need  of   hoping  for  that   which  faith  makes   certain  to  us, 
or  of  quickening  our  endeavors   after   that  in  which  it  is  im- 
poflible  we  ftiould  mifcarry  ;  hence   alfo  it  muft   follow  that 
thefe  abfolute  decrees  and  promifes  muft  be  repugnant  to  thefe 
conditions  of  perfeverance  laid  down  by  way  ot  promife  in  the 
holy  fcripture,  f'gj  zue  Jliall  reap  if  we  faint  not  ;  (h)  if  ye 
continue  in  the  faith,  and  be  not  moved  aivay  from  the  hope  of 
the  gofpel,  yt  are  made  partakers  of  Chrifl  ;  (i)  if  ye  holdjafi 
your  rejoicing  in  hope,  and  the  beginning  of  your  confidence 
firm  to  the  end  ;  and  fo  I  come  to  a  particular    confideration 
of  thefe  refpeftive  heads.     And, 

Section  Vlll. — ^fl.  All  commands  to  perfevere  and  to 
flandfajl  in  the  faith,  fhew  that  they  to  whom  they  are  dircQ- 
ed  may  not  ftand  faft,  or  perfevere  unto  the  end;  for,  as  Su- 
arez  well  argues,  all  laws,  that  is,  commands  of  our  fuperiors, 
are  made  concerning  aftiions  10  be  done,  or  left  undone  by 
man  as  a  free  agent,  who  hath  potejiatem  ad  utrumhbet,  a  power 
to  obey  or  not  ;  but  in  commands  refpefting  what  it  is  not 
pofTible  to  leave  undone,  there  can  be  no  fuch  liberty  to  leave 
undone,  what  is  commanded,  and  therefore  in  fuch  things  there 
can  be  no  law  properly  commanding  that.  zdly.  Laws  are  at- 
tended with  the  fanttions  of  a  penalty  to  the  tranfgiefTor  of 
them,  and  a  reward  to  the  obedient ;  but  where  there  is  no 
power  of  obeying,  it  cannot  be  our  fault  that  we  do  not  obey, 
and  fo  our  difobedience  can  deferve  no  puniftiment,  nor  can 
it  be  rewardable  to  do  that  which  is  fiinply  necefiary  for  us  to 
do.  Now  fuch  commands  are  thefe,  fk)  watch  ye,  praying  at 
all  times,  that  ye  may  be  worthy  to  ejcape  all  thefe  things,  and 

(g)  Gal.  vi.  9. (h)  Hch.  iii.  14. Q)  CoIoflT.  i.  23. (k) 

Luke  xxi.  36. 


gio  Perjevemnce  of  Saints, 

tojland  before  the  fon  of  man.  (I)  Watch  ytyfland  fafl  in  the 
faith,  quit yourfelves  like  men.  (m)  Put  on  the  whole  armor 
of  God,  that  ye  may  be  able  to  fand  againf  the  wiles  of  the 
devil.  Take  to  yourfelves  the  whole  armor  of  God,  that  yt  may 
he  able  to  with/land  in  the  evil  day,  and  having  done  all  to 
jland.  (n)  Cafl  not  away  your  confidence  which  hath  great 
rccompence  of  reward,  (o)  But  ye  beloved,  building  up  your- 
felves in  your  mofl  holy  faith,  praying  in  the  Holy  Ghofi  ; 
keep  yourfelves  in  the  love  oj  God.  To  the  church  of  Thyati- 
ra,  Chriit  fpeaks  thus,  fpj  JVhat  thou  hafl  attained  to  hold 
fajl  till  I  come :  To  that  of  Philadelphia,  holdfafl  till  I  come, 
that  no  man  take  aioay  thy  crown.  Now  do  not  thefe  things 
plainly  feem  to  intimate  that  their  falvation  depended  on  their 
watching,  their  ufing  the  whole  armor  ol  God,  their  ftedfaft- 
nefs  in  the  faith,  without  cafting  away  their  confidence,  and 
that  they  might  loofe  their  crown  by  neglecting  fo  to  do,  and 
be  unable  to  withfland  temptations,  or  to  {land  before  the  fon 
of  man  ? 

Section  IX. — 2<r//y.  All  exhortations  to  perfeverance,  or 
to  continue  in  the  faith,  the  knowledge,  or  the  love  of  God, 
mud  be  fo  many  evidences,  that  they  to  whom  they  are  di- 
refted  may  not  do  fo  ;  and  that  he  who  tenders  them  to  true 
believers,  hath  not  obliged  himfelf  by  promife  abfolute,  to 
preferve  them  in  the  faith,  or  in  the  love  of  God.  P'or  either 
they  need  thefe  exhortations,  or  they  do  not ;  to  fay  they  do 
not  need  them,  is  in  effe6l  to  fay  that  they  are  needlefs  exhor- 
tations, and  therefore  are  unworthy  of  the  wifdom  of  the  Holy 
Ghoji ;  to  fay  they  need  them  in  order  to  their  perfeverance, 
is  in  effefl:  to  grant  that  they  are  inftrumental  to  their  perfe- 
verance, and  that  without  them  they  might  fail  of  it ;  for  that 
cannot  be  needtul  to  that  end,  without  which  they  fliall  as  af- 
furedly  perfevere,  as  it  no  fuch  exhortations  had  been  offered 
to  them.  And  feeing  exhortations  are  only  moral  motives, 
which  we  may  refift  or  fruftrate,  if  they  be  means  toward  the 
produftion  of  perfeverance,  it  mull  depend  upon  fuch  means 
ias  we  may  fruftrate  and  refifl;,  and  fo  it  is  poflible  it  may 
rot  happen.  If  it  be  anfwered,  that  thefe  exhortations  there- 
fore become  effectual,  becaufe  God's  fpirit  unfruftrably  pea- 
fuades  the  faints  to  obey  them;  this  is  a  plain  acknovvledg- 
ment  the  exhortation  is  no  means  of  the  jaints  perfeverance; 
becaufe  an  aftion  which  I  can  always  rehil  and  iruftrate,  can 
be  no  means  of  an  unfruftrable,  or  irrefirtiblcefFeft,  and  there- 
fore it  mufl  be  the  operation  of  the  holy  fpirit,  alone,  which 
«loth  unfruftrably  perform  it  ;  and  yet  the  fcripture  abound- 

fl)  T  Cor.  xvi.  13. ffn)  Fph.  vj.  II,  13. (n)  Heb.  x.  35. — -_ 


Perftverdnu  of  Saints,  3<i 

etli  with  thefe  exhortations.      To  them  xvhom  he  acknowl- 
edges to  be  the  temples  of  the  living  God,  by  virtue  ot   his 

fpirxt  dwelling  in  them,  St.  Paul  direfts  this  exhortation,  (q) 
not  to  receive  the  grace  of  God  in  vain.  He  exhorts  the  (r) 
Saints  at  Ephefus,  and  the  faithful  in  Chrijl  Jefus,  who  were 
blejfed  with  all  fpiritual  blefjings,  and  chojen  bcjore  the  foun- 
dation of  the  world  through  Chrifl,  that  they  fhould  be  holy  and 
unblameable  in  love  ;  (fj  to  put  on  the  whole  armor  oJGod, 
that  they  may  be  able  to  f  and  in  the  evil  day,  and  having  done 
all  tojland.  He  exhorts  the  ft  J  Saints  at  Philippi,  in  whom 
God  had  began  the  good  xoork,  IzsiyjiV^,  to  hold  fafl  the  word 
of  life,  and  to  f  and  fafl  in  the  Lord.  To  the  (uj  Saints  and 
faithful  brethren  who  were  at  Colofs,  and  had  an  hope  laid  up 

for  them  in  heaven,  a  fruitjul  converjation  and  love  in  the 

fpirit,  he  fpeaks  thus  (w)  as  ye  have  received  Jefus  Chrifl,  fo 
walk  in  him,  rooted  and  built  up  in  him,  and  ejlablified  in  the 

faith.  Having  told  the  converted  fews  that  he  hoped  of  thru 
things  which  accompanied  falvation,  God  being  not  {xj  un- 
righteous to  forget  their  work,  and  labor  of  love  which  they 
hadfhewed  to  him  ;  he  dehres  them  to  (y)  fiew  the  fame  dil- 
igence to  the  end,  to   the  full  affurancc  of  hope,   and  not  to  be 

flothjul,  but  followers  of  them  who  through  faith  and  patience 
did  inherit  the  promifes  ;  and  to  retain  grace,  by  which  they 
might  ferve  God  acceptably  in  reverence  and  godly  fear,  he- 
caufe  he  is  to  the  wicked  a  confumingfre.  To  the  fzj  ele6l, 
according  to  the  foreknowledge  of  God,  St.  Peter  writes  thus ; 
fa)  be  fober,  be  vigilant,  becaufe  your  adverfary  the  devil,  as 
a  roaring  lion,  walketh  about  fceking  whom  he  may  devour  ; 
whom  refifl  fledfad  in  the  faith.  To  them  who  had  (b)  ob- 
tained like  precious  faith  with  the  apoflles,  he  faith  ;  fcj  add 
to  your  faith,  virtue,  knowledge,  godlinefs,  &c.  for  he  that 
lacketh  thefe  things  is  blind,  and  hath  forgotten  that  he  was 
purged  from  his  old  fns.  Wherefore  brethren  be  diligent  to 
make  your  calling  and  eleElionfure  ;  for  if  you  do  thefe  things 
you  fhall  never  fall.  To  them  fdj  who fe fins  werejorgiven^ 
and  who  had  overcome  the  wicked  one,  St.  John  writes  thus, 
love  not  the  world ;  neither  the  things  of  the  world  ;  Jor  he  thai 
loveth  the  world,  the  love  of  the  father  is  not  in  him  ;  and  the 
world pajfeth  away,  and  the  lifts  thereof  but  he  that  doth  the 

.  will  of  God  abideth  forever.  No\v^  do  not  thefe  exhortations 
plainly  intimate,  that  chriftians  may  receive  the  grace  of  God 
in  vain  ;  that  they  may  render  the  labors  of  the  rainiflcrs  of 

f(l)  2  Cor.  vi.  I. CrJ  Eph.  i.  i,  3,  4,  5. f/J  Chap.  vi.  ii.—(t} 

Phil.  i.  I.  ii.  16.  iv.  I. (u)  ColoU".  1.  i,  4,  5,  7. (nu)  Chap.  li.  6,7. 

'——{x)  Chap  vi.  9,  12. (yj  Chap.  xii.  28,  29. (zj  i  Fet.  i.  i.— 

fa)  Chap.  V.  8,  9. (b)  a  Pet.  i.  1. (cj  Ver.  s,  10, —  (dj  i  jolm 

i).  13,  13,  15,  16,  17. 


giai  Perfeverance  of  Saints, 

tbe  gofpel  vain,  by  not  holding  fajl  the.  word  of  life  ;  that 
Satan  may  devour  them  if  they  be  not  fober,  vigilant  and 
ftedfall  in  the  faith  ;  and  that  their  afTmance  of  not  falling, 
depends  upon  their  diligence  in  the  performance  of  their  du- 
ty ? 

Section   X. — And  "^dly.  This  will  be  ftill  more  evident 
from  all  the  exhortations  direfted  to  churches   and  perfons  to 
iear  left  they  fhould  fall  away,  and  finally  mifcarry  ;  (ej  for 
fear  is  that  paffion  which  raifes  in  us  an  apprehenfion  of  fome 
approaching  evil,  which  may  poflibly    befal  us,  which   is  not 
eafily  refiilible  by  our  ftrength,  and  v/hich  when  it   befals  us, 
will  either  be  very   burthenfome  or  deftru6live  to  us.     Now 
it  is   impoffible  to  fear  that  evil  (hould  be  irrefiftible  by  our 
ilrength,  which  God  hath  engaged  to    fupport    us    under,    or 
be   conceived    deftruftive   to    us,    from  which  he   ftands  en- 
gaged to  exempt  us  ;  (ince  it  is  impoffible  to  fear  that  his  de- 
cice  fliould  be  fruftrated,    or  his  promife  fail.      Even  the  na- 
ture of  a  religious  fear,  tends  to  engage  us  to  ufe   our  greateft 
diligence  that  we  do  nothing  which  may  forfeit  the  divine  fa- 
vor, or  render  us  obnoxious  to  his  juft  difpleafure  ;  and  if  we 
are  obliged  to /^^^  j/Z'ri;^    God   always  in   reverence  and  godly 
Jear  ;  if  happy    is  the  man  that  feareth   always  ;  if  it  be  our 
wifdom  to  be  thus   (q)  in  the  fear  of  the  Lord  all  the  day 
long,  then  mull  there  be  juft  ground  or  reafon   ior  this  fear  ; 
and  the  more  inconfiftent  are  thefe  fears  with  an  abfolute  de- 
cree or  promife  of  exemption  from  the  evil  feared,  the  ftrong- 
cr  evidences  do  thefe  exhortations  thus  to  fear,   adminifter  a- 
gainft  the  pretenfions  of  any   fuch  decree  or  promife.     Now 
exhortations  and  direftions  of  this  nature  are  very  frequent  in 
the  fcripture  :  Thus,  to  thofe  were  grafted  in,  and  partook  of 
the  root  and  fatnefs  of  the  olivetree,  St.  Paul  fpeaks  thus:  ^r^ 
Be  not  high  minded,  but  fear  left,  thou  alfo  fliouldfi  be  broken 
off,  as  the  unbelieving  Jews  now  are.  For  if  thou  doft  not  con- 
tinue in  his  goodnefs  thou  afofJialt  be  broken  off ;  and  f  God 
fpared  not  the  natural  branches,  thou  haft  cauie  to  fear  lefi  he 
alfo  fp are  not  thee.     To  them  who  were  at  prefent  in  a   ftate 
of  favor  with  God,  and  in  whom  God  had   (fj  begun  the  good 
work,  the   apoflle  dircfts   this   exhortation,    to  work  out  their 
falvation  with  fear  and  trembling.     Now  what  ground  oi  fear 
can  there   be,  where  God    hath    abfolutely  decreed    to  confer 
this  falvation,  and  ftands  obliged    by    promife,  to  afford  thefe 
means  Vv'hich  will  infallibly  produce  it  ?   Let  us,  CtJ  who  have 
believed,,  fear,  faith  mzapoftU,  Ufl  a  promft  being  made  us  of 

fe)  See  Dr.  Reynolds  of  the  palTions,  Chap.  25. fp)  Heb  xii,  a8, 

■ {qj  Prov.  xviii.  14. (r)  Rom.  xi.  20,  21,  z^' (J)  i'hdip.  i.  6. 

ii.  16. — ■ — (t)  Heo«  iv.  1,3. 


Perfeverance  of  Saints,  ^i^ 

f.ntering  into  rejl,  any  of  us  Jhould  fall  Jhort  of  it.  Now' 
feeing  no  man  can  fall  (hort  of  it  but  by  negleft  of  the  means 
to  which  God  hath  annexed  this  promife  ;  if  all  tTue  believ- 
ers have  a  fure  promife  from  God  both  of  the  end,  and  of  the 
means  infallibly  conducing  to  it,  and  it  is  abfurd  to  fear  left 
God  fhould  be  unfaithful  to  his  promife,  what  ground  can  any 
fuch  perfon  have  to  tear  left  he  fhould  fall  fhort  of  the  promifed 
reft  ?  To  them  who  had  fanBfed  their  fouls  through  thej'pir- 
it  to  obey  the  truth,  St.  Peter  faith  fzj  if  ye  call  on  him  who 
without  refpeB  of  perfons  judgeth  every  man,  pafs  the  time  of 
your  fojourning  here  in  fear  (viz.  of  condemnation  from  this 
righteous  judge;)  wliich  tear  is  fureiy  inconflflent  with  a 
promife  that  they  ftiall  never  be  condemned.  Now  is  it  not 
hence  evident  that  thefe  apojlles  believed,  or  at  the  leaft  knew 
nothing  to  the  contrary,  but  that  they  who  at  prefent  ftood 
by  faith,  might  afterwards  be  broken  off  and  not  continue  in 
God's  goodnefs  ?  Or  that  believers  who  had  a  conditional 
promife  of  entering  into  reft  might  yet  fall  fhort  of  it  ?  And 
hence  muft  it  be  a!fo  evident  that  they  believed  and  kne^v 
nothing  of  the  doQrine  of  the  faints  perfeverance  to  the  end. 
Section  XI. — But  /^thly.  The  tears" of  the  apoflles  afTift- 
cd  by  the  fpirit  of  God,  left  pious  perfons  fhould  raifcarry, 
add  yet  a  farther  tlrength  to  this  argument.  For,  if  they,  by 
the  di6tate  of  the  holy  fpirit,  had  declared  that  God  had  abfo- 
lutely  promifed,  that  men  once  truly  pious,  fhould  pcrfevere 
to  the  end,  how  could  they  reafonably  exprefs  their  fears  left 
it  fhould  be  otherwife  ;  i.  e.  left  God  fhould  fail  of  the  per- 
formance of  his  word  of  promife  ?  And  yet  the  apofle'{^^zk% 
to  his  Corinthians  thus,  (a)  I  am  jealous  of  you  loith  a  godly 
jealoufy  ;  for  I  have  efpoufed you  to  one  hujhand  Chrijl  ;  but  I 
fear  lefl  as  the  ferpent  beguiled  Eve  by  his  fubtilty,  fo  your 
minds  fliould  be  corrupted  from  the  fimplicity  that  is  in  Chrift* 
In  the  epiflle  to  the  Galatians  he  declares,  that  he  was  fbj  a^ 
fraid  of  them  lejl  he  Jhould  have  befowed  among  them  labor  in 
vain.  He  declares  concerning  the  ThcfJ alomans ,  that  they 
had  (c)  received  the  zuord  with  much  ajffli&ion,  and  yet  with 
joy  of  the  Holy  Ghojl,  and  much  ajfurance,  not  in  word  only, 
but  in  power  ;  that  they  had  (d)  fiewed  the  work  of  faith,  and 
labor  of  love,  and  patience  of  hope  in  Chrijl  Jcfis,  and  were 
the  eled  of  God  in  whom  the  zuord  zvrought  ejfe&ually  ;  and 
yet  he  doth  exprefs  his  fears,  left  (e)  Satan  fiould  have  tefnpt^ 
ed  them  fo  far  as  to  render  all  his  labors  among  them  vain. 
He  therefore  thought  them  not  fecure  by  the  eletlion  mention- 
ed Chap.  i.  4.  from  falling  fo  as  that  his  labor  among  them 
might  have  been  fpent  in  vain. 

Pet.  i.  17,  23. (a)  2  Cor.  xi.  r,  2,  3. (b)  Cliap.  iv.  li. 

Their.  1.  3,6. (d)  Cliap,  ii.  13. (e)  Chap.  iii.  5. 

R  R 


(z)   il 


3i4  Ptrjeverance  of  Saints. 

c^thly.    All  cautions  direfted  to  good   chrijlians  not  to  fall 
away,  not  to  fall  from  grace,    from  their  own    fledfaftnefs,  fo 
as  to  loofe  their  reward,  are  alfo  evidences,  and  even  fuppofi- 
tions  that  they  may  do  fo;  and  it  cannot   reafonably  be  con- 
ceived that  the  fame  fpirit  of  wifdom    (hould  abfolutely  de- 
clare they  could  not  fall  away,  and  yet  be  thus  concerned  to 
caution  them  againft  what  he  had  told  them  was  as  impoflible 
as  that  God  fhould  fail  of   performing  his  promife ;   for  what 
wc  have  juft  reafon  to  caution  any  man  againft,  muft  be  fome- 
thing  which  mav  come  to   pafs,  and  without  his  care  and  dili- 
gence to  prevent  It,  will  in  likelihood  come  to  pafs,  and  when 
it  comes   to  pafs,   will  be   very  dangerous    and  hurtful  to  us. 
Now  fuch  caution  Chri/i  gwe^  all  his  difaples  in  thefe  words, 
ff)  take  heed  to  yourfelves  lejl  at  any  time  your  hearts  be  over- 
charged  withjurfeiting  and  drunkennejs,  and  the.  cares  of  this 
Irfe,  and  that  day  (of  judgment  fay  moft  interpreters)  come  up- 
on you  unawares  ;  watch  and  pray  always  that  ye  may  be  aC' 
counted  worthy  to    efcape  all  thefe   things,  and  to  Jland  before 
the  [on  of   man.       Now  fure  this  care,  vigilance  and  conftant 
prayer  required  for  this  end,  fhews   that  without  it  they  were 
not  likely  to  efcape  thefe  judgments,  and  alfo  that  they  might 
be  fubje£l  to  thofe  mifcarriages  which  would  render  them  un- 
provided for  that  day,  and  unable  to   ftand  before  the  fon  of 
man. 

To  the  Corinthians,  whom  the  apoflle  had  reprefented  as 
the  temple  of  God  by  virtue  of  his  fpirit  dwelling  in  them, 
St.  Paul  fpeaks  thus;  fgj  our  fathers  were  once  as  dear  to 
God  as  you  chrijlians  are,  yet  many  of  them  fell  under  the 
difpieafure  of  God,  and  were  overthrown  in  the  wildernefs  ; 
adding,  that  thefe  examples  fhould  make  them  careful  that  . 
they  lufled  not  after  evil  things  as  they  did.  Then  he  pro- 
ceeds to  fbew  the  judgments  ot  God  upon  them  for  their  idoU 
airy  fornication,  unbelief  z.n^  murmuring  ;  adding,  that  theft 
things  were  written  for  oiir  admonition,  that  we  be  not  guilty 
of  the  like  fins,  and  fo  tall  under  the  like  judgments;  and 
then  concludes,  let  him  that  thinketh  he  fandeth  take  heed  lejl 
he  fall.  Where  it  is  obfervable,  \fl.  That  fornication,  idol- 
atry and  unbelief,  are  by  the  apofle  pronounced  things  incon- 
fiftent  with  a  flate  of  grace ;  for  he  that  doth  thefe  things,  faith 
he,  hath  no  inheritance  in  the  kingdom  of  God,  or  of  Chrift. 
And  yet  thefe  are  the  fins  he  admonifhes  them  to  avoid,  and 
to  be  careful  that  they  be  not  overtaken  with  them.  zdly. 
Obferve,  that  he  that  thinketh  he  funds  mufl  comprehend  him 
that  truly  thinketh  fo,  as  well  as  him  who  miftakes  in  judg- 
ing fo ;  for  the  apoflle  fpeaks  to  the  \i\\o\Q  church  of  Corint-h, 

(f)  Luke  xxi.  34,  35. (g)  i  Cor.  x.  it,  13. 


Pcrfevcrance  of  Saints,  315 

among  whom  there  were  many  truly  pious.  And  therefore 
the  apojllt  plainly  fuppofes  that  he  who  truly  fiood  might  fall, 
and  would  do  fo  if  he  u fed  not  great  diligence  to  keep  his 
ftanding  ;  for  had  not  this  taking  heed  been  the  condition  of 
their  {landing ;  had  they  been  of  the  number  of  thofe  who  by 
God's  decree  or  promife  infallibly  were  afTured  of  ftanding  ; 
this  exhortation  to  take  heed  muft  have  been  fuperfluous,  fiiice 
men  can  need  no  admonitions  to  do  that,  which  God's  decree 
and  promife  fecures  them  they  cannot  omit,  much  lefs  to  do 
it  to  prevent  what  cannot  poflibly  befal  them. 

To  them  who  holding  the  beginning  of  their  confidence  Jled- 
faji  to  the  end,  would  have  been  made  partakers  of  falvatioa 
by  Chriji,  St.  Paul  fpeaks  thus ;  fhj  take  heed,  brethren,  UJt 
there  be  in  any  of  you  an  evil  heart  of  unbelief,  caufing  you  to 
depart  from  the  living  God,  and  to  fall  from  the  reft  promifed 
to  you  ;  fij  look  diligently  to  it  lefl  any  man  fall  from  the 
grace  of  God.  bo  that  according  to  St.  Paul's  do£lrine,  they 
who  were  in  a  condition  of  falvaiion,  may  apoftatize  from  the 
living  God,  mifs  of  the  reft  prepared  for  them,  and  fall  oft" 
from  the  grace  and  favor  of  God. 

The  fame  apoflle  declares  to  his  Coloffians,  that  they  were 
tranjlated  from  the  pozver  of  Satan  into  the  kingdom  of  the  Son 
of  God ;  and  yet  he  bids  them  (kj  beware  lefl  any  man  fJiould 
beguile  them  (i.  e.  feduce  them  from  Chrifl)  with  enticing 
words;  and  faith  to  them  whofe  ftedfaftnefs  in  the  faith  be. 
then  beheld  with  joy,  beware  lefl  any  man  make  a  prey  of  you 
through  philofophy  and  vain  deceit,  fcducing  you  to  walk  af- 
ter the  tradition  of  men,  ajter  the  rudiments  of  the  world,  and 
not  after  Chrifl ;  (l)  let  no  7nan  beguile  you  of  your  reward 
by  feducing  you  to  the  worfliipping  oj  angels,  and  fo  fcducing 
you  from  Chrifl  your  head.  So  that,  in  his  apprehenfion, 
they  were  ftill  liable  to  be  feduccd  from  Chrifl,  and  fo  to  fail 
of  their  reward. 

To  them  who  had  like  precious  faiih  with  the  apoflles  ;  St. 
Peter  faith,  fmj  beware  lefl  being  led  azcay  by  the  error  of  the 
wicked  you  Jail  from  your  own  fkdfaflnefs.  He  therefore  did 
not  look  upon  this  as  a  thing  impoflible. 

Lajlly.  St.  John  faith  to  the  children  of  the  elecl  lady,  (a) 
walking  in  the  truth,  and  having  the  truth  dwtlling  in  them, 
look  to  yourjelves  that  we  Icofe  not  the  things  that  we  have 
wrought :  but  that  we  may  receive  a  full  reward.  Whence  it 
doth  plainly  feem  to  follow  that  they  who  once  walked  ?/?  the 
truth  as  they  had  received  a  commandment,  Ver.  4.  and  had 
chriflian  chanty,  Ver.  5.  might  loofc-  thofe  things  vvhich  they 
had  wroutrht. 

o 

(h)  Heb.  iii.  12,  13,  14. (i)  Chap.  xii.  15. { I: )   CololT.  ii.  4,6. 

- — (I)  Ver.  iS.- — (m)  2  Pet.  iii.  17. (a)  z  Ep.  Ver.  2;  8. 


gi^  Berfeverance  of  Saints. 

Section  XII. — Sthly.  It  feems  incongruous  to  imagine 
that  God  fhould  make  an  abfolute  promife,  that  true  believers 
fhould  perfevere  to  the  end,  and  be  unfruftrably  faved,  and 
yet  fufpend  their  happlnefs  and  reward  on  this  condition  that 
they  do  perfevere  unto  the  end  ;  tor  a  conditional  promife 
mull  have  thefe  two  requifites,  that  it  hath  in  it  a  power  of 
fufpending  the  obligations,  and  that  the  event  exprefled  in  it 
be  yet  dubious  or  uncertain  till  the  condition  be  performed. 
Moreover,  this  is  to  make  his  own  promife  to  be  performed 
on  his  part  or  by  himfelf,  the  cosdition  to  be  performed  on 
their  part  in  order  to  the  obtaining  the  fame  end,  and  to  fuf- 
pend the  end  upon  his  own  engagement.  And  yet  this,  ac- 
cording to  this  hypothefis,  mull:  be  done  by  Chrift  himfelf, 
•when  after  he  had  faid,  ihdit.  fb J  becaiife  tribulations  do  abound^ 
the  love  ef  many  JJiall  wax  cold  ;  he  adds,  but  he  that  endures 
to  the  end  Jlzall  be  Javed  ;  and  when  he  faid  to  the  church  of 
Smyrna,  (c)  be  thoufaithjul  to  the  death,  and  I  will  give  thee 
a  crown  ojlije.    ' 

This  alfo  mull  be  done  by  the/pirit  of  God,  or  by  St.  Paul, 
affilled  by  him,  when  he  faith  to  the  Colojfians,  (dj  Chriji 
will prefent  you  holy  and  unblameable  before  him,  if  you  con- 
tinue in  the  faith  rooted  and  fettled  and  be  not  moved  away 
from  the  hope  of  the  gofpel :  And  to  the  believing  Jews,  (e) 
you  arc  Chrtfl's  houfe,  if  ye  holdfafl  the  confidence,  and  the  re- 
joicing oj  hope  to  the  end ;  you  are  made  (fj  partakers  of 
Chriji,  if  you  continue  the  beginning  of  your  confidence  fiedfajl, 
to  the  end.  Thefe  wor.'s  were  plainly  directed  to  the  Colojf- 
ians and  Jews  to  deter  them  from  wavering  in,  and  departing 
from  the  67zny?2fl«  faith.  And  is  it  credible  that  tht  apoflle 
fliould  ufe  this  argument  to  deter  them  from  thofe  fins,  and  ■ 
yet  declare  and  i-equire  them  to  believe  it  was  irapoifible  they 
ftiould  do  thefe  things  ?  And  thereby  render  his  own  motive 
wholly  ineffe£lual  ?  Sure  it  is  impoffible  to  believe  that  the 
fame  divine  wifdom  fliould  fay  that  God  hath  abfolutely  en- 
gaged to  preferve  you  from  departing  from  him,  or  being, 
moved  from  the  hope  of  the  gofpel ;  and  yet  it  highly  con- 
cerncth  you  to  fear  and  to  take  heed  left  you  depart  from  hmi, 
or  fliouId  be  moved  from  this  hope  ;  that  is,  it  highly  doth 
concern  you  to  fear  left  the  God  of  truth  fliould  be  unfaithful 
to  his  promife. 

Section  X\\\.—Lafily.  This  is  apparent  from  thoi'vt 
many  threats  God  hath  denounced  againft  thofe  who  fiiall  fall 
away,  and  not  continue  ftcdfaft  in  their  faith,  and  their  obedi- 
ence to  the  end  ;   for  as  a  promife  made   on  a  condition  i:r.- 

fbj  Matih.  xxiv.   12,  r-,. f^)  Rev.  ii.  lO. ( d )  Cq\q\T,  u  :i2^ 


Perfiverance  of  Saints,  317 

poflible  to  be  performed,  fay  the  civilians;  is  as  none  at  all,  fo 
is  a  threat  of  that  which   cannot  pofTibly  befal  us,  becaufe  it 
cannot  rationally  excite  me  to  dread,  and  therefore  to  decline 
the  threatened  evil.      All  rational    threats  fuppofe  the  evil  to 
which  the  punifhment  is  threatened  may  be  done,  and  declare 
fuch  punifhments  fhall  follow  when  it  is  done.     Now  of  thefe 
threatenings,  the  moft  dreadful  are  thofe  which  we  have  already 
mentioned  ;  that  it  is  impojfible  to  renew  them  to    repentance  ; 
that  there  remains   no  7nore  facrijice  Jar  their  Jin  ;  that  they 
draw  back  to  perdition  ;    and  that  zV /i<jaf  been  better  for  them 
not  to  have  known   the  zuay  oj  life,  than  afterwards  to  depart 
from  the  holy  comjuandment.     Our    Lord  tells  his  dijciples, 
that  faj  if  any  one  abide  not  in  him,   he  is  to  be  caft  out  as  a 
withered  branch,  gathered  iip^  and  burnt  ;  where  it  is  obferv- 
able,  that  he  fpeaks   of  that  abiding  in  him,   in  which  if  they 
continued,  he  would  abide  in  thevi,   Ver.  4.   and  they  would 
^^^^g  forth  much  fruit,  Ytr.  Q.     He  faith  to  the   church  o*f 
Ephejus,  (b)  remember  whence  thou  art  fallen,  and  repent,  and 
do  thyfrft  works  ;  elfe  I  will  come  unto  thee  quickly,  and  re- 
move thy  candleftick  out  of  its  place,  if  thou  repent  not.     Now 
would  Chrift  exhort  them  to  return  to  thofe  works  which  were 
not  the  works  of  a  true  chriftian  ?  Or  could  this  punifhment 
be  inflicled,  and  no  foul  perifli  by  it  that  otherwife  might  have 
been  faved  ?  To  the  church  of  Fergamos  he  faith,  fcj  repent, 
Or  I  will  come  unto  thee  quickly,  and  fight  agatnft  thee  with  the 
Jiuord  oJ  ray  mouth.     To  the  church  of  Sardis,  (d)  remember 
how  thou  haft  received  and  heard,  and  hold f aft  and  repent,  or 
I  will  come  unto  thee  as  a  thief.     Now,  that  he  himfelt  /hould 
threaten  what  his  own  decree  and   promife  had  rendered  im- 
poffible,  is  very  difficult  to  believe. 

To  ftrengthen  thefe  arguments,  let  itbeferioufly  confidered 
how  unlikely  it  is  that  all  thtle  exhortations  and  commands, 
thefe  cautions,  threats  and  conditional  provifions,  Ihould  pro- 
ceed from  the  fame  God  who  had  before  made  known  to  the 
fame  perfons  his  abfolute  decree  and  promife  that  they  fliould 
certainly  be  preferved  to  the  end ;  and  made  it  one  article  of. 
that  laiih,  which  is  the  expeciation  of  things  hoped Jor,  the  ev- 
idence of  things  notfcen,  that  they  liiall  be  infallibly  thus  pre- 
ferved ;  Seeing,  according  to  this  do6frine,  God  myft  be  fup- 
pofed  to  fpeak  thus  to  them. 

"  I  lay  upon  you  flri6l  commands,  io  hold  faf  till  I  come ^ 
that  no  man  take  your  reward  jrom  yfjw,  and  to  keep  ycuijelves 
'■•:  the  love  of  God  ;  but  know  that  1  have  abfolutciy  engaged 

f(!j  ]ohn  :iv.  6, fij  Rev.  ii.  r-  •  fcJ  Vc;-.  16. --    f'ij  Chap. 


gl$^*  Perjevcrance  of  Saints, 

for  your  fteJfaftnefs  and  perfeverance  in  my  love,  and  fc  have 
rendered  it  impofiible  that  your  reward  fliould  be  taken  from 
you. 

'*  I  frequently,  and  with  fome  feeming  earneftnefs,  exhort 
you,  not  to  receive  the  grace  of  God  in  vain,  to  take  to  your- 
f elves  the  whole  armour  of  God^  that  you  may  be  able  to  Jiand 
tn  the  evil  day  ;  and  having  done  all,  to  Jiand  ;  to  liability  in 
th&  faith,  and  diligence  in  order  to  the  jail  ajfurance  of  hope, 
that  you  may  make  your  calling  and  eledion  fure  ;  but  then 
know  it  is  as  fure,  and  hath  been  fo  from  all  eternity,  as  my 
decree  can  make  it :  You  have  of  this  liability  and  diligence 
as  full  affurance  of  hope,  as  the  promife  of  that  God  who 
cannot  lie,  can  minifter. 

"  I  indeed  require  you  to  workout  your  falvation  with  fear 
and  trembling,  and  to  pafs  the  time  oj  your  fojourning  here  in 
Jear :  And  though  you  do  at  prefent  Hand  by  faith,  and  in  my 
favor,  ^.o  fear  lejtyoujliould  not  continue  in  jny  goodnejs,  and 
I  lliould  noif pare  you  ;  yea,  to  fear  left  youjhould  fall  JJiort 
of  that  rejl  winch  I  have  promifed  to  believers;  but  then 
know  that  all  this  is  fear  where  no  fear  is,  and  in  effe£l  to 
fear  left  my  abfolute  decrees  Ihould  be  made  fruftrate,  or  my 
promife  fail. 

*'  My  Apojlles  indeed,  out  of  their  great  alfeftion  to  you, 
feem  jealous  left  you  Jliould  be  corrupted  from  the  fimplicity 
that  IS  in  Chrijl,  or  \hzi  their  labor  jliould  be  in  vain  among 
you  ;  but  fince  they  write  thus  to  you,  knowing  your  eledion  of 
God,  you  may  be  fure  their  tears  proceeded  not  from  their 
judgment,  but  affedion  only. 

"  I  aifo  give  you  many  cautions,  left  the  tremendous  day 
Ihould  come  upon  you  unazvares,  to  take  heed  Ir /I  you  fall  from 
f»y  grace,  and  favor,  and  jail  of  your  reward ;  hut  who  Jliall 
feparateyoujrom  the  love  oj  God,  zvhich  hath  chofen  you  to 
falvation  from  all  eternity,  and  hath  engaged  infruflrably  to 
confer  it  on  you,  fince  he  is  faithful  thai  hath  promifed  ? 

"  I  do  indeed,  in  words,  fufpend  your  falvation,  and  your 
orown  of  life,  on  heingfaithjul  to  the  death,  and  enduring  to 
the  end,  and  on  holding  your  confidence  and  hope  of  rejoicing 
jledfafl  to  the  end  ;  but  be  not  troubled  or  concerned  for 
that,  for  I  require  nothing  of  you  but  what  1  ftand  myfclf 
engaged  to  perform  for,  and  work  in  you  ;  and  fo  you  are  as 
fure  of  this  falvation,  as  if  I  had  engaged  for  it  without  thele 
conditions. 

'"  i,  L'jlly,  have  threatened  that  if  true  penitents,  and  men 
V'bo  live  by  faith,  and  have  obtained  reniiflion  of  their  fins, 
do  fall  away,  there  remains  no  more  facrifce  for  their  jin, 
nor  Hiail  n)y  foui  hiwe ph-afvu.  in  than  ;  but  theo  1  ftand  en- 


Perfeveranu  of  Saints*  *  J^9 

gaged  by  my  decree  and  promife  that  they   fhall  not  thus  fall 
away,  and  fo  I  have  fccured  them  trom  thofe  fears." 

Section  XIV. — Lajlly.  This  follows  from  many  places, 
which  plainly  do  fuppofe,  that  Saints,  or  true  believers,  dt 
men  once  truly  good,  may  ceafe  to  be  fo.     And, 

\Ji.  This  is  fuppofed  in  that  metaphor  in  which  our  Lord. 
compareth  his  difciples  to  Jalty  faying,  (e)  yt  art  the  [alt  of 
the  world,  but  if  the  fait  hath  lojl  its  favor,  wherewith  fhall 
it  be  falted  ?  It  is  thenceforth  good  Jor  nothing  but  to  be  cafl 
out,  and  trodden  under  foot  of  men  ;  for  fure  good  fait  muft 
fignify  good  men,  the  fait  of  the  earth,  fuch  men  as  by  the 
purity  ot"  their  do6bine,  and  by  the  favor  of  their  good  con- 
verfation,  are  to  purify  the  world  from  that  corruption  in 
which  it  lies  ;  Nor  can  this  fait  lofe  its  favor,  and  become 
good  for  nothing,  but  by  ceafing  to  be  good  fait,  and  unfit 
lor  thefe  ufes  any  longer, 

<idly.  Such  alfo  is  the  fimilitude  in  which  our  Lord  faith, 
that  ffj  as  a  piece  of  new  cloth  is  not  to  be.  put  to  an  old  gar ^ 
ment,  lefl  the  rent  be  made  worfe  ;  nor  new  wine  into  old  bot» 
ties,  left  the  bottles  burfl  ;  fo  his  young  difciples  muft  not 
prefently  be  put  upon  fevere  duties,  lefl  they  mould  be  dif« 
couraged,  and  fall  off  from  him.     Such, 

^dly.  Is  that  commination  againfl:  them  who  fhall  offend 
one  of  Chri/i's  little  ones  believing  in  him,  viz.  that  (gj  it  were 
better  for  him  that  a  millflone  were  hanged  about  his  neck,  and 
he  cqji  into  the  midjl  of  the  fea  ;  where  that  to  offend  one  of 
thofe  little  ones,  is  to  occafion  his  ruin,  and  falling  off  from 
the  faith  by  the  fcandal  which  we  lay  before  him,  hath  been 
proved  In  the  note  there,  from  the  import  of  the  words  axav- 
ZoiKi  ^edSacj,  and  is  alfo  evident  from  the  words  (hj  it  is  not 
the  will  of  my  heavenly  Father,  that  one  of  thefe  little  ones 
fhould perifi.  Falfe  therefore  is  it,  that  they  who  truly  do 
believe  in  Chrijl,  and  are  of  the  number  of  thofe  whom  God 
would  not  have  to  pcrifli,  cannot  be  fo  offended  as  to  fall  off 
irom  the  faith  to  their  ruin  ;  and  were  this  fo,  wherein  lies  the  • 
force  of  this  pathetical  difcourfe  ?  And  why  are  fuch  dread- 
ful woes  and  punifhments  denounced,  to  deter  men  from  do- 
ing not  only  what  is  in  itfelf  impoffible,  but  that  which  they 
alfo  who  are  thus  threatened,  muft  believe  to  be  fo  ? 

j^thly.  Suitable  to  this  are  thefe  expreffions,  Jor  meats  de- 
jlroy  not  the  work  of  God,  Rom.  xiv.  20.  that  is,  the  chriftian 
convert,  1  Cor.  iii.  9.  and  fo  through  thy  knowledge  fhall  thy 
■weak  brother  perijfi  for  whom  Chrijl  died,  1  Cor.  viii.  9,  11. 
For  if  Chrifl  died  only    for  the  eleft,  and  God  hath  promifed 

(e)  Matlh.  v.  13.— Mark   ix.  50.— Luke  xiv,  34, (f)  Mi\\h,ix* 

16, 17 (g)  Matth,  xviii.  6. (h)  Vex.  14. 


320  P  erf  ever  ance  of  Saints, 

they  fhall  never  perifli,  and  if  he  that  hath  begun  a  good  work 
in  chrijlians  will  always  perfetl  it  ;  iF  the  apoflk  knew  and 
taught  this  doftrine  to  them,  why  doth  he  go  about  to  fright 
them  from  this  dettruftive  fcandal,  by  telling  them  it  might 
have  that  effeft  which  he  before  had  told  them  was  impofli- 
ble  ?  For  he  that  faith  fuch  perfons  cannot  a6tually  perifh, 
faith  in  efFe6l,  there  can  be  no  reafon  to  abftain  from  fcandal- 
izing  them,  left  they  (hould  perifh. 

c^tkly.  Such,  Lafily,  are  thofe  words  of  the  Pfalmift,  fi)  the 
rod  oj  the  wicked  fliall  not  always  rejl  upon  the  back  of  the 
righteous,  lejl  the  righteous  put  forth  their  hands  unto  ini- 
quity :  for  thefe  words  feem  plainly  to  infinuate,  that  great 
and  long  oppreflions  might  have  this  effe£l  upon  them  ;  and 
furely  that  which  God  is  thus  careful  to  prevent,  might  pof- 
fibly  befal  the  righteous,  there  being  no  need  of  care  to  pre- 
vent that  which  he  abfolutely  hath  engaged  to  preferve  then* 
from. 


CHAPTER     III. 


Containing  an  Anfwer  to  thofe  Texts  of  Scripture  which 
are  produced  to  prove,  that    true  Saints  cannot  fall 
finally  from  Grace,  biU  will   affuredly  perfevere  to  the 
End. 

iriAVING  thus  proved  the  pofTibility,  that  perfons  truly 
regenerate  may  fall  from  grace,  and  fo  eternally  mifcarry  ;  1 
proceed  to  anfwer  the  objettions  offered  to  the  contrary,  from 
fcripture,  and  from  reafon. 

Some  of  the  arguments  produced  from  fcripture  need  very 
little  anfwer,  as  being  wholly  alien  from  the  purpofe.  As, 
V.  g, 

ijl.  That  paffage  of  St.  John,  (k)  Chriji  having  loved  his 
oxun,  which  zocre  in  the  world,  he  loved  them  to  the  end.     For 

(ij  Pfal.  cxxv,  3. (k)  John  xiii.  1. 


Per/everance  of  Saints,  321 

tHefe  words  only  fignify,  that  he  loved  them  to  the  clofe  ot 
his  lite,  and  fhewed  this  afFe6lion  to  them  by  vvafhing  their  feet 
when  he  was  to  leave  them.  This  pafTage  therefore  can  af- 
ford no  argument  to  prove  that  the  regenerate  cannot  fall  a- 
way,  becaufe  Chriji  fpeaks  not  of  them  whom  he  had  chofen 
to  eternal  life,  but  of  them  only  whom  he  had  chofen  to  be 
his  apoflUSf  Ghap.  xv.  19.  not  of  his  love  of  them  to  the  end 
of  their  lives,  but  of  his  own  life  on  earth. 

Q.dly.  Of  like  impertinency  is  that  other  paffage,  flj  thojh 
whom  thou  hafl  gwen  me  have  I  kept,  and  none  of  them  is  lojt, 
but  the  fon  of  perdition.  For  [ifi.)  That  this  was  fpoken  on- 
ly of  the  twelve  apofhUs  is  evident  from  the  whole  context, 
and  fo  there  is  no  reafon  to  extend  it  to  all  true  believers. 
[2dly.J  The  very  next  chapter  fliews  that  this  was  fpoken  of 
their  prefervation  from  temporal  death  ;  ChriJl,  requefting 
that  his  difciples  might  be  permitted  to  go  away  when  he  was 
apprehended,  that  this  faying  of  his  might  be  fulfilled,  John 
xviii.  8.  And  {"^dly.)  This  palfage  taken  in  the  fenfe  of  the 
objeftors,  is  rather  an  argument  that  fome  ot  them  who  were 
given  by  God  to  Clirifl  may  perifh,  becaufe  it  is  affirmed  that 
one  of  them  who  were  thus  given  to  Chrifi  did  fo.     Such, 

^dly.  Is  that  paffage  cited  from  Rom.  xl.  29.  that  the  gifts 
and  callings  of  God  are  without  repentance  ;  this  being  evi- 
dently fpoken  of  thofe  Jews  who  were  then  hardened,  given 
up  to  a  fpiritual  flumber,  broken  off  jroirl  their  ozun  olive  tree, 
and  in  that  ftate  of  infidelity  in  which  they  have  continued 
almoft  1700  years,  and  only  intimates  that  God  will  in  his 
good  time  receive  them  again  into  his  favor. 

The  arguments  which  feem  to  have  a  greater  force  in  them, 
are  taken  either  irom  thofe  fcriptures  which  feem  plainly,  or 
by  juft  confequence,  to  affert  this  doftrine,  or  elfe  to  promife 
this  perfeverance  of  the  Saints. 

Section  I. — Argument  1.  And  (i/.^  If  the  ele£i  cannot 
be  feduced,  or  deceived,  they  cannot  fall  away  ;  but  that 
they  cannot  be  thus  deceived,  Chri/i  plainly  feems  to  in- 
timate in  thefe  words,  (vi)  falfe  Chrifts  and  falfe  prophets 
fJiall  arife,  who  f  tall  deceive,  if  it  were  pojfible,  the  very  tUEl. 
But  that  this  text  proves  not  that  the  elcB  can  never  fall  away, 
is  evident, 

Anfwer  1. — (\fl.)  Becaufe  Chrijl  fo  folemnly  exhorts  them 
to  ufe  the  greateft  caution,  that  they  be  not  feduced  by  thefe 
men,  faying,  Ver.  4,  5.  Let  no  man  deceive  you,  for  many  f  mil 
come  in  my  name,  faying,  I  am  Chrifl  andfliall  deceive  many  / 
and  Ver.  23.  If  they  fay  here,  and  there  is  Chrijl,  believe  them 
.not  ;  for  many  Jalfe  Chrijls,  and  Jalfe  prophets  JJiall  arifc  to 

(l)]o\xn  xvii.  12. [mj  Matth.  xxiv.  24. 

Ss 


322  P erf ev trance  of  Saints, 

deceive  the  eleB  ;  look  ye  therefore  to  it,  behold  I  have  foretold 
you  all  tilings,  Mark  xiii.  22,  23.  Now  is  it  fuitable  to  the 
wifdom  of  our  Lord  to  exhort  his  difciples  to  ufe  fo  great 
diligence  and  caution,  left  they  fhould  be  deceived  by  thofe 
men,  and  at  the  fame  time  to  affure  them  it  was  utterly  impof- 
fible  they  {hould  be  deceived  ?  Moreover  I  afk  to  whom  doth 
he  direft  this  exhortation  to  the  eletl  ?  Then  muft  he  do  it  to 
them  who  could  not  poffibly  be  deceived,  and  fo  his  words 
iBuil  bear  this  uncouth  fenfe,  h  very  careful,  lejl  ye  be  deceiv- 
ed by  thefc  men,  for  1  affure  you,  it  is  abjolutely  impoffible  they 
fhould  deceive  you.  Or  was  he  thus  concerned  only  for  rep- 
rebates  ?  And  why  then  did  he  decree  they  fiiould  be  from 
all  eternity,  and  never  fhould  have  grace  effe6lual,  or  fufficient 
to  preferve  them  from  the  wiles  of  Satan  ? 

2dly.  In  the  fame  chapter,  our  Lord  exhorts  them  to  fee  to 
it,  to  fnj  watch  and  pray,  left  the  day  of  affli6lion,  the  hour  of 
temptaiion,  coming  fuddenly  upon  them,  fwuld  fnd  them 
fleeping  ;  and  lejl  their  hearts  fhould  be  overcharged  with  fur- 
feitings  and  drunkennefs,  and  that  day  fiould  come  upon  them 
unawares  :  to  watch  and  pray  that  they  may  be  counted  wor- 
thy to  efcape  all  thefe  things.  Now  are  thefe  fuppofitions 
which  can  agree  to  men  who  cannot  poffibly  be  found  feep- 
ing  in  this  fpiritual  fenfe,  on  whom  the  day  oiChrijl  cannot 
come  thus  unprepared,,  and  who  never  can  be  unworthy  to 
Hand  before  the  fon  of  man  ?  Or  were  not  his  apojlks  to 
whom  he  fpeaks  thefe  things  of  the  number  ot  the  eleft  ? 
Can  there  be  any  need  of  fuch  vehement  exhortations  to  con- 
flant  prayer  and  vigilance,  heed  and  circumfpeftion,  to  pre- 
vent what  could  not  poffibly  befal  them  ?  Or  was  our  Lord 
thus  concerned  only  to  exhort  them  who  he  well  knew  could 
never  poffibly  avoid  thefe  things  ? 

^dly.  Chrif  here  declares,  that  bv  reafon  of  the  extreme 
affliftion  of  thofe  times  many  fhould  be  offended  ;  that  is, 
(hould  fall  off  from  the  faith.  See  the  note  on  Matth.  xviii. 
6.  and  adds,  that  becaufe  iniquity  fall  abound  the  love  of  inany 
fhall  wax  cold,  but  he  that  endures  to  the  end  fiiall  be  faved, 
ver.  12,  13.  where,  that  Chrijl  fpeaks  not  only  of  an  hypo- 
critical outward  affe6lion  to  him,  may  be  gathered  from  his 
ftyling  it  not  pretence,  but  love  ;  his  fuppofition  that  it  was 
fervent  love,  for  what  was  never  hot,  cannot  wax  cold  ;  yea, 
fuch  love  in  which  had  they  endured,  they  would  have  cer- 
tainly been  faved  ;  and  yet  he  doth  not  only  intimate,  that 
fome  would  not  continue  in  this  love  to  the  end,  but  plainly 
doth  foretel,  that  it   in  many  would  wax   cold.     To  anfwer 

(nj  Mark  xiii.  33,  :;5,  36. —Luke  xxi.  34,  36. 


Perjeverance  of  Saints.  323 

therefore  direftly  to  the  argument  urged  from  this  text,  1 

Anfwer  2. — \fl.  That  the  phrafe  el  Jiivarov,  if  it  be  poJJ^ble, 
if  it  may  be,  doth  not  denote  an  abfolute  impofTibility,  but 
only  a  great  difficulty  in  the  performance  of  an  a6t  poffible. 
So  A6ls  XX.  16.  Paul  hajlened,  eJ  Iumoctov  dunZ,  Jj  it  zvere  pcf- 
fible  for  him,  to  be  at  Jcrufakm  before  Pentacojl  ;  and  yet 
fure  he  made  not  all  this  hafteto  do  what  was  impoflible.  Th? 
apofilt  commands  us,  el  ouvarov,  if  it  be  pofJibU,  as  much  as  in 
us  lieth,  to  have  peace  with  all  inert,  Rom.  xii.  18.  and  yet 
doth  not  exhort  us  to  ufe  our  utmoft  endeavors  to  do  what 
was  impoflible.  YaIvv^xtov,  if  it  be  poffible,  faith  Chrif,  let 
this  cup  pafs  from  me,  Matth.  xxvi.  39.  and  yet  he  adds,  alt 
things  are  pojible  to  thee,  0  Father,  Mark  xiv.  33,  36.  And 
hence  the  phrafe  is  changed  by  St.  l,uk&  into  eJ  /SaXej,  ifthot^ 
willejl.  Now  that  the  deceiving  of  chrijiians  in  thofe  time^ 
of  miraculous  endowments  was  very  difficult,  is  evident  from 
that  fpeech  of  Galtn  concerning  a  thing  hardly  fcafible,  S^ttov 
tIj  T8f  d-ao  Xpi^ti  (j^irx^i^x%m,jo oner  viqy  a  chrifiian  be  turned 
fom  Chriji. 

2.dly.  This  phrafe  imports  not  what  ihe  event  would  be 
upon  the  cleft,  but  the  vehemency  of  the  endeavors  of  fedu- 
cers,  that  they  would  do  the  utmoft  they  could  to  feduce  the 
chrijiian  from  his  ftedfaflnefs  ;  and  this  is  evident  from  the 
words  of  St.  Mark,  fa  J  they  willJJiezoJigns  and  wonders,  rsfbs 
TO  drsozi'Koi.Va.i)  ci  Juvarov,  to  deceive,  if  they  are  able,  the  eleB. 
Now  to  fay  fuch  a  one  will  do  you  a  mifchief  if  he  can,  is 
furely  no  fecurity  that  he  will  do  you  none.     And, 

2)dly.  Should  this  phrafe  refpeft  the  event,  it  may  do  it  not 
abfolutely,  but  only  with  relation  to  the  means  here  mentioned  ; 
i.  e.  they  jhall  flicw  fgns  and  wonders  which  (hall  prevail  to 
feduce  Jews,  Samaritans  and  Heathens  and  even  chriflians, 
were  it  poffible  for  impoflors  by  lying  figns  and  wonders,  to 
deceive  them  vvho  are  inverted  with  apower  of  working  great- 
er figns  and  wonders  by  the  affiftance  of  the  holy  ghoft,  and 
will  attend  to  the  things  wrought  among  them,  or  by  them. 

Section  II. — Objedton  2.  It  is  fbj  the  will  of  the  father, 
that  every  one  that  believeth  in  Chrrfl,  and  is  given  to  hini  by 
Cod,  flxould  not  perifh,  but  have  ever  lajiing  life:  But  this  he 
cannot  have,  unlefs  he  perfevere  to  the  end  ;  therefore  every 
true  believer  ftiall  thus  perfevere. 

Anfwer.  Now  in  anfwer  to  this,  and  to  all  other  promifes,  or 
declarations  of  like  nature,  which  engage  that  God  will  give 
eternal  life  to  the  believer,  I  fay  that  nothing  is  more  certain 
than  that  they  are  only  to  be  underftood   of   fuch  a    faith   as, 

(a)  Mark  xiii.  22. (h}  John  vi.  39,  40. 


3»4  Perjcverance  of  Saints, 

doth  endure  to  tbe  end,  and  fo  includeth  perfeverance  in  it, 
Matth.  xxiv.  13.  For  either  thefe  promifes  are  made  to  tem- 
porary believers,  which  is  difowned  in  the  objeQion,  and  is 
contrary  to  the  tenor  of  ihejcripiure,  and  makes  the  promifes 
of  eternal  life,  and  the  threats  ot  perdition  belong  to  the  fame 
perfons  ;  or  elfe  they  belong  only  to  fuch  as  do  continue  in 
the  faith,  and  then  it  is  demonftrativeiy  evident  that  perfever- 
ance is  included  in  them,  and  therefore  cannot  be  proved  from 
them  without  begging  the  queftion. 

Reply.  If  it  be  faid  that  the  promife  of  eternal  life  being 
made  to  the  believer,  argues  that  they  who  fall  away  were 
never  true  believers  ; 

Anfwer.  To  this  I  anfwer,  f\Ji.J  That  they  are  as  exprefsly 
flyled  true  believers  as  others  are.  The  little  ones  who  are 
fuppofed  fuch  as  may  be  offended,  and  perifh,  are  thofe  that 
believe  in  Chriji,  Matth.  xviii.  6,  14.  Thofe  reprefented  by 
the  Itony  ground  are  fuch  d^sfor  a  while  believe  and  their  only 
fault  is,  that  afterwards  they  are  offended,  and  fall  away  frorn 
this  faith.  So  the  weak  in  faith  who  may  perifli  through  the 
fcandal  of  the  flrong,  have  a  true,  though  a  weak  taith  ;  fuch 
a  one  is  ChriJl' s  fervant,  Rom.  xiv.  14.  one  for  whom  Chrifi, 
died,  Ver.  xv.  1  Cor.  viii.  11.  and  his  faith  is  the  work  of  God, 
Rom.  xiv.  20.  among  the  Samaritans  many  believed  in  Chrifl 
John  iv.  39,  42,  and  yet  they  all  fell  off  from  him  to  Si?non 
Magus,  Atls  viii.  1©.  and  many  of  xho^c  Myriads  of  Jews 
that  believed^  A6fs  xxi.  20.  fell  away  afterwards,  as  hath  been 
proved  already.  Now  what  ground  haih  any  man  to  fay,  that 
the  word  believers  doth  not  bear  the  fajne  fenfe,  when  it  is 
tifed  of  fuch  perfons,  as  when  it  is  ufed  of  thofe  who  do  not 
fall  away  ?  That  they  believe  only  for  a  time,  that  they  are 
not  flcdfafl  and  rooted  in  the  faith,  who  are  after  moved  away, 
from  the  hope  of  the  gof pel, isiaxAhy  iho.  fpirit  of  God;  but 
that  they  did  not  truly  believe  as  well  as  others,  is  never 
faid. 

idly.  That  this  faith,  as  to  its  kind,  is  true,  is  evident  from 
this  confideraiioq,  that  Chrift  and  his  apoftles  require  fuch 
perfons  not  to  change  it,  but -only  to  continue  in  it ;  not  to 
believe  with  a  faith,  true  and  real  as  ;;to  kind,  but  to  be  ffed- 
faft  in  the  faith  they  had  already.  Thus  when  the  Jews 
believed  in  Chrifl,  Jefus  faid  to  thofe  that  believed  on  him, 
if  you  continue  in  viy  word,  then  are  ye  my  difciples  indeed, 
John  viii.  30.  i.  e.  fuch  difciples  on  whom  I  fhall  confer  the 
life  and  bleffed  refurrection  pr«mifed.  Chap.  vi.  and  Paul  and 
Barnabas  exhort  the  believers  at  Lyftra,lcomum  and  Anticch, 
to  continue  in  the  faith. 

2)dly.  This  anfwer  thwarts  thofe  numerous  tesls  of  fcripture 
which  fufpcnd  the  benefits  pron^ifed  to  believers  on  their  con- 


Perfeverance  of  Sainis*  325 

<inuance  in  the  faith  (it  being  certain  that  no  fuch  benefits  can 
belong  to  them  which  continue  in  a  falfe  laith}  as,  v.  g.  Ye 
Jliall  bcpreftnted  blamelej},  fbj  if  ye  cotiiinue  in  the.jarth  root- 
ed and  grounded,  and  be  not  moiled  awayjrom  the  hope  oj  the 
go/pel.  (c)  They  Jliall  be  faved  if  they  continue  in  faith.  ( d) 
Ye  are  ChrifVs  houfe,  if  ye  hold  your  rejoicing  oj  hope  firm  to 
the  end.  (e)  Ye  are  made  partakers  of  Chrfl,  ij  ye  hold  the 
beginning  of  your  confidence  fledjaji  to  the  end.  (f)  If  that 
which  ye  have  heardjrom  the  beginning,  abide  in  you,  yefhall 
continue  in  the  Son,  and  in  the  Father  ;  thou  fiandefi  byjaith^ 
if  thou  continue  in  his  goodnefs.     And, 

4//2/V.  It  enervates  all  the  exhortations  of  the  Holy  Spirit 
to  hope  to  the  end,  1  Pet.  i.  13.  to  be  fledfafi  in  the  Jaith,  t 
Cor.  XV.  j8.  1  Pet.  v.  9.  and  to  take  heed  that  we  Jail  not  from 
ourjiedjajlnejs,  2  Pet.  iii.  j/.  and  all  the  declarations  of  the 
fcripture  :  That  f'gj  we  mujl  be  Jaithjul  to  the  death,  that  we 
may  inherit  eternal  lije  ;  (h)  we  muji  endure  to  the  end,  that 
we  may  be  faved ;  and  that  fij  ij  the  jujl  man  who  lives  by 
faith  draw  back^  God's  joul  will  have  no  pleajure  in  him  ;  for 
if  he  that  hath  true  faith  and  hope  muft  believe  and  hope  to 
the  end,  he  cannot  fall  from  his  fledfaftnefs,  and  fo  thele  ex- 
hortations muft  be  needlefs ;  the  fuppofition  that  he  may  draw 
back  to  perdition  muft  be  ialfe  ;  and  he  that  is  pnce  faithful 
muft  be  fo  unto  the  death.  \n  a  word,  the  only  diflinflion 
betwixt  a  living  and  dead  faith  is  this,  that  the  firft  is  fruitful 
in  good  works,  the  fecond  \%  Jaith  without  works  ;  fo  that  as 
long  as  faith  is  attended  with  the  good  works  required  of  the 
faithful,  the  man  lives  by  faith  ;  and  when  it  ceafeth  to  do  fo, 
his  faith  is  dead.  Nor  is  there  any  other  difference  betwixt 
temporary  and  faving  iaith  but  this,  that  the  temporar)'  be- 
liever is  (k)  moved,  and  Jails  away  from  his  faith  and  hope, 
and  (I)  holds  not  the  beginning  oJ his  conjidencejirm  to  the  end, 
as  the  other  doth,  as  is  demonftrable  from  this,  that  the  only 
fault  of  the  man,that  believes  only  for  a  time  is  this,  that  he 
fifter  Jails  azvay,  and  when  perfecution  or  teynptations  do  a- 
rije,  he  is  ojjeadcd  ;  and  the  only  thing  that  renders  the  faith 
of  the  other  faying,  is,  that  he  pcrfeveres  in  it  to  the  death. 

Section   III, — ObjeBion  3. — s^/y.  They  argue  thus,   the 

Lord  hath  not  cajl    ojj   his   people    whom  he  Joreknew,  Rom. 

xi.  2.  whereas  they  who  perfevere  not  to  the  end  will  be  caft 

pff"  by  him  ;    they  thcrciore   whom  he  iorcknows  will  perfc- 

.  -.vere. 

Anfu^er.  That  this  text  cannot  relate  to  any  foreknowledge 
jGod  hath  ot   his  eleil  from  all  eternity,  but    only  to  his  lore- 

(h)  Col.  i.  23. (c)  I  Tim.  ii.  15. (d)  Heb.  iii.  6,  14. fe) 

I  John  ii.  24. (f)  Rom.  xi.  21,  22. fgj  Rev.  ii.  10. ( li  j  Mat. 

xxiy.  13. (ij  Hcb.  x.  38. (k)  Col.  i.  23. (IJ  Heb.  iii.  14. 


326  Perfeuerance  of  Saints, 

knowledge  and  choice  of  the  Jswijh  nation  before  any  other 
nations  of  the  world,  and  only  fignifies  that  Gcd  had  not  en- 
tirely call  off  his  people  ^ae/.  Now  to  confirm  this  inter- 
pretation, obferv'e, 

ij}.  That  there  be  two  que/lions  handled  in  this  chapter  ; 
the  firft  is  this,  Hath  God  cajl  off  his  people  ?  To  which  the 
anfvver  given  to  the  10th  verfe,  is  this,  God  hath  not  entirely 
ca/l  them  off,  he  having  among  them  a  remnant  of  believers  ; 
as  in  the  great  apqjlajy  from  him  to  Baal,  he  had  a  remnant 
who  bowed  not  the  knee  to  him.  The  fecond  queflion  is  this, 
An^  the  obdurate  jfezos  Jo  fallen  as  that  they  Jliall  never  rife 
again  ?  Is  that  nation  fo  caft  off  as  never  to  be  received  a- 
gain  to  favor  ?  And  to  this  alfo  he  anfwers  in  the  negative, 
from  tiie  11th  verfe  to  the  end  of  that  chapter.     Obferve, 

ndly.  That  of  the  people  of  Ifrasl,  Mofes  fpeaks  thus,  thou 
art  an  holy  people  to  the  Lord,  the  Lord  thy  God,  w^ociXero, 
hath  chofen  thee  to  be  a  peculiar  people  to  himfelf  Van  before  all 
the  people  that  are  on  the  face  of  the  earth,  Deut.  vii.  6.  x.  16. 
now  to  be  chofen,  and  to  be  known  of  God,  are  the  fame 
thing  m  fcripture,  and  therefore  the  phrafe  is  elfewhere  vari- 
ed \h\xs,  you  have  I  known,  Michol,  bejore  all  the  families  of 
the  earth,  Amos  iii.  2.  And  thofe  words  of  Hofea,  Chap.  xi. 
3  2.  jfudah  yet  ruleth  with  the  Lord,  and  is  faithfd  with  the 
faints,  are  by  the  Septuagint  thus  rendered,  xat  'l«5a  wv  eyvw 
dvTHS  6  6c'jf  Kal  0  "kabs  ayios  x.'kr,Bri'7Brsci  rut  6sa;,  as  for  Judah 
now  God  hath  known  them,  and  hefliall  he  called  the  holy  people 
cfGod :  So  that  the  people  whom  heforeknezo,  may  be  here  on- 
ly a  Periphra/is  of  the  Jewifli  natipn,  as  will  be  evident  [xft] 
from  this  confideration  that  thefe  words,  ^x  d'^zdxjoi.ro  0  SsbV  tov 
?wac!v  aWS,  the  Lord  hath  not,  cafl.  off  his  people,  are  plainly 
cited  from  Pfal.  xciv.  14.  xcv.  3.  in  both  which  places  they 
are  fpoken  of  the  whole  Jewiff  nation,  and  therefore  it  is 
reafonabie  to  conceive  that  (he  words  added  to  them  by  the 
apoflt  mtjft  relate  to  the  fame  people,  efpecially  it  we  confid- 
er  that  the  whole  argument  of  the  apoftle  here  confirms  this 
interpretation  ;  for  [xfi-)  He  proves  that  God  had  not  cafl  off 
his  people  utterly,  and  without  exception,  becaufe  he  was  an 
Lfraelite.  zdly.  He  confirms  this  from  what  the  fcripture 
jfaith  in  the  hiitory  of  Elias,  complaiuing  pt  a  revolt  fo  gen- 
eral, that  he  only  feemed  tq  be  ittt  among  them  who  adhered 
to  him  ;  and  receiving  this  anfwcr  from  (lod,  that  they  were 
not  all  revoked  from  God  as  he  fiippofed,  he  having  rtjerved 
,7000  perfons  who  had  not  bowed  the  knee  to  Baal,  and  thence 
concluding,  that  fo  it  was  now  with  the  fajne  people,  there 
being  now  a  remnant  of  them  that  believed  according  to  that 
ehilum  cf  grace,  which  bath  chofen  them  to  be  members  of 
the  church  oi  Chrift.     And  3u/)'.  The  eUdion,  faith  he,  haf^ 


Perfeveranci  of  Saints,  527 

obtained,  but  the  reft  were  blinded,  Ver.  7.  Who  fees  not 
now  that  all  this  is  fpoken  of  God's  people  Ifrael,  and  confe- 
quently  that  the  people  whom  he  foreknew  muft  fignify  thai 
very  people  ? 

Sectiom  IV. — ObjeSlion  /^.  IVhom  God  jujlifies,  tkemhe 
aljo  glorifies,  Rom.  viii.  29.  And  therefore  they  who  are  once 
juftified  can  never  fall  from  grace,  becaufe  they  cannot  fail  of 
glory  ;  and  becaufe  nothing  cafi  fepa.rcttc  than  from  the  love 
of  God  which  is  in  Ckrijl  Jejus.  Ver.  33. 

Anfwer  1.  To  this  argument  1  have  returned  one  fatisfac- 
torv  anfwer  when  1  difcourfed  of  this  text  under  the  head  of  fa) 
eledion,  viz.  that  all  the  fufferings  of  thofe  who  loved  God, 
and  were  called  according  to  his  purpofe  of  making  them  fons 
of  God,  and  joint  heirs  with  Chrift,  (hall  work  together  for 
their  good,  oTi  as  tspoiyjoj,  for  whom  he  thus  foreknew,  he  pre- 
deftinatcd  to  be  conformed  to  the  image  of  his  fon,  i.  e.  to  be 
like  him  in  fufferings,  t^<?r.  17.  2  Tim,  ii.  11.  \n\\o  fuffercdfirfl^ 
then  entered  into  his  glory,  leaving  them  an  example  that  they 
Jhould  follow  his  [pint,  1.  Pet.  ii.  2i.  and  whom  he  thus  fore- 
appointed  to  fufferings,  1  Theff.  iii.  3.  he  in  due  times  called 
to  fuffer  ;  and  whom  he  thus  called,  upon  their  faith  and  pa- 
tience under  their  fufferings,  for  his  fake,  he  juftified,  i.  e.  he 
approved  of  them  as  faithful  fervants  to  their  Lord,  and  after- 
ward gave  them  a  glorious  reward  of  ail  their  fufferings,  they 
having  through  faith  and  patience,  inherited  the  promifei,  Heb. 
vi.  12.  or  he  made  them  glorious  under  fufferings  by  the  fpir- 
it  of  glory  and  of  God  refting  on  them,  and  rendering  thera 
happy  fufferers,  1  Pet.  iv.  14.  This  interpretation  I  have 
there  confirmed,  and  if  it  ftand  good,  it  affords  a  double  an- 
fwer to  this  argument,  viz.  that  to  be  juftified  here,  doth  not 
import  to  have  their  paft  fins  pardoned,  but  to  be  approved  of 
God  as  patient  fufferers.  zdly.  That  upon  their  being  Jaith- 
ful  to  the  death^  he  hath  given  tJum  the  crown  of  life. 

Anfwer  2.  zdly.  The  snoxA  iaot^aas,  he  hath  glorified  them, 
upon  the  fenfe  of  which  the  whole  ftrength  of  this  argument 
depends,  is  by  x.\\&  fathers  thus  interpreted,  he  hath  made  them 
glorious,  by  giving  them  his  holy  fpirit,  to  enable  them  to  work 
the  greatefi  miracles,  and  to  endow  them  with  fpiritual  gifts^ 
and  all  thofe  chriflian  virtues  which  are  the  fruits  of  th?  fpir- 
it, and  to  be  to  them  an  earneft  and  confirmation  of  that  future 
glory  he  hath  promifed  to  them  ;  and  according  to  this  fenfe 
of  the  word,  it  is  evident  that  this  argument  is  of  no  force,  as 
being  wholly  built  upon  a.  falfe  fenle  of  this  word. 

Now  according  to  this  interpretation  the  import  of  thefe 
words  is  this,  all  things  fiiall  work  together  for  good  to  (kern 

(a)  Anfwer  to  Argument  ", 


328  Ferfeva'mce  af  Saini% 

that  love  God,  to  the  called  according  to-  his  purpofe  of  bring- 
ing fons  to  glory  by  Chriji  Jejas,  ori^s  tspoiyvco,  tor  whom  he 
hath  thus  foreknown,  2,«.  hath  chofen' tor  his  church  and 
people  now,  as  he  did  the  J^ews  of  old,  them  he  predeftinated 
or  foreappointed  to  be  conlbrmed  to  the  ittiSge  of  his  fori,  their 
elder  brother,  that  is  to  be  fons  0/  God;  znd  joint  heirs  with 
Chrxp: :  and  the  method  he  ufed  to  brirfgithlem  to  this  adop- 
tion was  this,  fiji.)  To  call  them  to  the  faith  oiChnJl ;  2.dly. 
To  juftify  them  upon  their  cordial  embracing  of  this  faith 
from  their  paft  fins,  fo  that  there  might  be  no  condemnation  to 
tkern  being  in  ChriJI  Jejux,  Rom.  viii.  1.  and  3<af/y.  To  render 
them  a  glorious  people  by  the  holy Jpirit  given  to  them,  be- 
caufe  they  are  fons,  as  an  earneit  of  their  future  glory.  To 
confirm  this  interpretation  let  it  be  noted, 

xji.  That  the  conne6live  particle,  on,  ver.  29.  fhews  that 
the  words  following  are  introduced  as  a  proof  ot  the  preced- 
ing words,  all  things  Jliall  work  together  for  good  to  them  that 
Love  God,  that  art  called  according  to  his  purpofe  ;  for  whom 
he  foreknew.     Note, 

2.dly.  That  this  whole  proof  refers  not  to  any  thing  yet  to 
come  relating  to  the  perfons  called  according  to  his  purpofe, 
but  to  the  time  paft,  and  what  hath  been  done  for  them  alrea- 
dy ;  for  the  words  are  whom  he  hath  foreknown,  he  hath  pre- 
defiinated,  he  hath  called,  he  hath  glorified.     Note, 

^dly.  That,  Sj  wposyvw,  whom  he  hath  foreknow;!,  doth  not 
relate  to  God's  knowledge  of  thefe  perfons  from  all  eternity, 
but  to  his  affe£iionate  knowledge  of  chriflians  as  his  church, 
his  cho fen  generation,  his  peculiar  people,  1  Pet.  ii.  9.-  as  the 
Jews  are  fly  led,  Chap.  xi.  2.  See  the  anfwer  to  the  forego- 
ing objeftion.  Thefe  who  are  thus  converted  and  become  his 
peculiar  people  before,  and  above  other  nations,  are  faid  to  be 
known  of  God  in  a  peculiar  manner,  and  with  an  affeftionate 
knowledge  ;  as  in  thefe  ^vords,  i  Cor.  viii.  3.  If  any  man . 
love  God,  he  is  known  of  God.  Gal.  iv.  8.  But  now  that  ye 
know  God,  or  rather  are  known  0/ God  2  Tim.  ii.  19.  The  Lord 
knoweth  who  are  his.  Thefe  things  being  thus  noted,  I  con- 
ceive the  fenfe  of  the  whole  to  be  this  ;  all  thefe  afflifting 
things  fhall  work  together  for  good  to  them  that  are  called  ac- 
cording to  his  purpofe  ;  for  thofe  whom  he  hath  fo  foreknown, 
as  to  make  them,  jiws  E^XeitTov,  his  eleti,  and  his  peculiar  peo- 
ple before  others  ;  for  them  he  hath  defigned  the  choicefl 
blefTings,  even  the  adoption  of  fons,  and  their  being  coheirs 
with  Chrift,  and  in  order  to  this  it  is  that  he  hath  chofen  tli£m 
out  of  the  world  to  be  his  church,  an  holy  nation,  and  a  pecul- 
iar people  to  himfelf,  and  hath  juftificd  them,  or  given  them  a 
full  remifTion  of  their  fins,  and  haih  already  made  them  glo- 
rious by  caufing  thefpirit  of  glory  and  of  God  to  rejl  upon  themj 


Ptrjcverance  of  Saints,  329 

he  hath  made  them  all  glorious  within  by  adorning  them  with 
the  fruits  of  the  holy  fpLrit^h^  hath  made  them  glorious  in  the 
fight  of  the  world  by  giving  them  tliofe  gifts  and  powers  of 
the  Holy  Ghojl  which  caufe  men  highly  to  efleem  of  them, 
and  to  glorify  God  in  their  behalf,  he  hath  hereby  conformed 
them  already  in  a  great  meafure  to  the  image  of  his  fon  ;  for 
they  with  open  face  as  in  a  glafs,  beholding  the  glory  of  the 
Lord,  are  changed  into  the  fame  image  withhvm,jroni  his  glory 
to  glory  derived  upon  them  by  the  Jpirit  of  the  Lord,  2  Cor. 
iii.  18. 

To  proceed  to  anfwer  the  fecond  part  of  the  objeftlon  from 
thofe  words,  who fliall  feparate  us  from  the  love  of  Chrifl^  or 
the  love  of  God  in  Chrifl  Jefus  ? 

-  Note  \fl.  That  this  inquiry  is  not  who  fliall  feparate  us 
from  the  love  with  which  we  love  God  or  Chrifl  ;  but  who 
flidll  feparate  us  who  love  God,  and  teftify  that/oiy<;  by  keep- 
ing his  commandments,  John  xv.  10.  from  his  affeftion  to- 
wards us.  The  apojile  therefore  only  intimates  that  fuch  per- 
fons  continuing  in  the  love  of  God,  fliall  be  preferved  by  iiim 
Irom  the  temptations  here  mentioned,  and  fo  fupported  by  his 
grace  and  fpirit,  as  to  be  able  to  bear  them  ;  but  he  doth  not 
fay  the  love  of  no  chrijlian  fliall  wax  cold,  Matth.  xxiv.  12. 
That  none  of  them  fliall  lofe  his  firfl  love.  Rev.  ii.  6.  Were 
there  no  caufe  to  fear  this,  why  doth  Chrifl  exhort  his  difci- 
ples  to  abide  in  his  love,  John  xv.  9.  and  his  apojiles  exhort 
others /£>  keep  themfelves  in  the  love  oj  God,  Jud.  xxi.  to  look 
dilligently  to  it  that  they  fall  not  from  the  grace  and  favor  of 
God,  Hcb.  xii.  15.  and  to  continue  in  the  grace  of  God,  A6^s 
xiii.  43. 

2dly.  I  anfwer  that  the  apoftle  doth  not  fay  that  nothing  can 
feparate  true  believers  from  the  love  of  God  or  Chrifl;  ;  but 
only  declares  his  perfuaflon  that  nothing  would  do  it,  or  that 
they  had  no  caufe  to  fear  thefe  things,  or  to  be  fliaken  from 
their  ftedfaftnefs  in  expe£lation  of  thofe  ineftimable  bleflings 
God  had  promifed  to,  and  Clinjl  had  purchafed  for  them,  by 
any  of  thefe  tribulations,  thefe  light  ajflitlions  being  not  zuor- 
tky  to  be  compared  with  the  glory  that  fhall  be  revealed,  Ver. 
18.  And  they  having  good  ground  to  hope  that  all  the  evils 
they  fliall  bear  fliall  conduce  to  their  good,  that  Chrifl  will  ftill 
be  ready  to  fupport  them  under  them  by  his  power,  and  to 
help  their  infirmities  by  his  fpirit,  and  at  laft;  give  them  the 
glory  prepared  for  the  fons  oi  God  ;  he  might  well  perfuade 
himfelf  they  fliould  not  feparate  them  from  the  love  of  God. 
The  apoJlle  therefore  doth  not  by  thefe  words  intend  to  teach 
believers  that  they  could  not  be  fliaken  by  any  of  thefe  things  ; 
for  that  would  have  contradicted  the  drift  of  all  his  epiflUs,  in 
which  he  doth  fv  oft  exprefs  his  fears  left  they  fliguld  be  fliak- 
Tt 


330  Pcrfe'verancc  cf  Saints, 

en  wiih  them,  and  fo  far  tempted  by  them  as  to  he  moved  away 
from  the  hope  of  the  gofpel,  and  render  all  his  labor  vain,  and 
offers  fo  many  arguments  and  motives  to  prevent  this  effeft  of 
thele  temptations  ;  but  only  doth  intend  to  fay,  that  from 
thefe  confiderations,  they  had  fo  great  inducements  to  perfe- 
vei-e  and  continue  fledfaft  in  the  love  of  God,  as  gave  him  a 
ilrOng  ground  ot  perfuafion  that  they  would  do  fo. 

Section  V. — Objedwn  g.  If  true  believers  have  that 
fpirit  of  God  who  Jeals  the/n  up  to  the  day  of  redemption^ 
Kph.  iv.  30.  and  is  the  earneji  ?«  their  hearts  of  the  inherit- 
ance oj  If  e,  2  Cor.  i.2i,  22.  Eph.  i.  13.  then  all  who  are 
once  tlie  fons  of  God,  and  therefore  have  the  fpirit  of  God 
dwelling  in  them,  muft  be  alfured  that  they  fhall  enjoy  this  in- 
heritance ;  but  true  believers  have  this  fpirit  of  God  ;  for  be" 
cauje  ihey  are  fons,  God  hathjent  the  f pint  ofhisfon  into  their 
heatts.  Gal,  iv.  6. 

Anjwer  1.  That  thefe  Metaphors  neither  do,  nor  can  fignify 
that  ihey  who  have  once  the  fpirit  can  never  lofe  him,  or  caufc 
him  to  depart  from  them,  is  evident  from  thefe  confidera- 
tions. 

\fl.  That  they  who  have  been  the  temples  of  God,  by  virtue 
of  his  fpirit  dwelling  in  them,  may  fo  corrupt  this  temple  as 
to  be  themfcives  deiiroyed  as  is  demonftrable  from  thefe  words 
ot  St.  Paul  to  xXiQ. Corinthians,  (b)  know  ye  not  that  ye  are  the 
temple  cj  God,  and  that  the  fpirit  oJ  God  dwelleth  in  you  ?  If 
any  man  defile  the  temple  of  God,  him  will  God  defiroy  :  Jor  the 
temple  of  the  Lord  is  holy,  luhich  temple  ye  are.  See  the  note 
there.  He  adds,  that  they  whofe  bodies  are  (c)  the  members 
of  Chrifl,  and  who  are  one  fpirit  with  him,  may  make  thefe 
bodies  the  member  of  an  Harlot,  and  may  defile  that  body 
with  fornication,  which  is  the  temple  of  the  Holy  Ghojl,  and 
fo  may  deprive  themfelves  of  their  intereft  in  Chrijl's  king- 
dom ;  for  fdj  no  fornicator  fall  inherit  the  kingdom  oj  God, 
So  certain  is  that  of  Hilary,  that  membra  adhierentia  meretri- 
ci,  definunt  effe  membra  Chrifli,  they  who  are  guilty  of  forni- 
cation, ceafe  to  be  the  members  of  Chrijl,  and  fo  agreeable  to  all 
(e)  antiquity,  who  generally  teach  that  God  dwelling  in  us 
by  his  fpirit  may  be  provoked  to  quit  his  habitation  ;  and  that 
he  whofe  body  is  the  temple  of  the  Lord  by  virtue  of  h.\s  fpirit 

(h)  X  Cor.  iii.  16,  17. (c)  Chap.  vi.  15,  19. (d)  Ver.  9.  19. 

( e )  Cum  oirtnes  Templum  liiDus  Dei,  illato  in  nos  et  confecrato  Spi- 
ritu  feanCto,  ejus  TempH  ccditua  et  ^ntiftita  pudicitia  efi,  qvuc  nihil  im- 
imiiiduni,  nee  profanum  intern  Unat,  ne  Deus  ille  qui  inhabitat  in- 
quinatam  feJeni  otfenkis  derelinquat.  Tertul.  de  cultu  feetn.  1.  2.  c.  1. 
C-Treidv  ay»©-  ej-'I'  b  fizo?  ctyioii  'iy(uy  tov  icotxti'Ta.  a  bvyokiui  eitoci  a  TTOfi©'  nuuf 
9e».  Oecum.  inlocufn.  Tojy«^S»  6  tj-o^^©'  a^^voiai  eu««  uy,'^  £7r«J>;  t» 
i/aof  tlixi  KituKtvu  6|o»x»^ei1'^  Ttf  »yia,t,Qv'\'^  Civllt  Tint'iAiiloi,     Theoph.   if% 


Perfcverance  of  Saints.  331 

dwelling  in  him,  may  defile  that  temple  to  his  own  ruin,   and 
caufe  the  holy J'pirit  to  depart  from  it. 

And,  idly.  This  is  farther  evident  from  the  ahojllc's  fears 
that  Sdtaji  might  fo  far  have  tempted  his  Thejfalontann  as  to 
render /^/^  all  his  labor  vain  among  them  ;  tor  he  acknowl- 
edges that  thefe  Thejfalonians  had  (g)  received  the  zvord  zvkh 
much  ajfliftion,  and  yet  zvith  the  joy  oj  the  Holy  Ghojl ;  \.\v^x 
ihey  received  it  tiot  in  zi'ord  only,  hut  in  pozoer,  and  in  the 
Holy  Ghojl,  and  in  vuich  aj'urance  ;  that  they  had  (liewed  fhj 
the  zuork  of  faith,  and  labor  of  love,  and  patience  of  hope  m 
Chrijl  Jefus,  and  were  the  ele&  of  God  in  whom  the  zuord 
wrought  effeflually.  They  therefore  had  affuredly  received 
the  Ipirit  of  God,  and  yet  he  fears  they  might  {o  fall  away 
as  to  render  his  labor  among  them  vain,  and  therefore  lo  as  to 
caufe  this  holy  [pint  to  depart  from  them.     And, 

o^dly.  This  is  farther  evident  from  the  exhortations  in  thefe 
epytles,  direOed  to  thofe  men  who  are  faid  to  have  this  foal, 
and  earnelt  of  the  holy  fpirit  ;  for  to  the  Corinthians  thus 
fealed  the  apojlle  fends  this  exhortation,  (ij  I  bejeech  you  that 
you  do  not  receive  the  grace  oj  God  in  vain,  plainly  fuppohng 
that  this  might  be  done  :  He  adds,  that  he  was  (j)  jealous 
over  them,  le/l  having  efpovfcd  them  to  one  hufband,  Chriji, 
their  minds  fhould  be  corrupted  from  the  fimplicity  that  is  in 
Chrifl  :  and  doth  exprefs  his  fears  left  he  fliould  (k)  bewail 
many  zvho  had  fnned  already  by  uncle annefs,  fornication  and 
lafcivioufnefs  ;  i.  e.  by  fins  which  did  corrupt  the  temple  of 
God,  which  made  the  members  ot  Chrift  the  members  cj  an 
harlot,  and  excluded  them  from  the  kingdom  of  God  and  had 
not  repented  oJ  thofc  fins. 

Again  in  that  epifilc  to  the  Ephcjians,  in  which  the  apojlle 
faith,  they  \itx<t  jcaled  zjoith  the  f pint  oj  promije,  and  made  an 
habitation  of  God  through  the  jpirit ;  he  exhorts  them  to  a- 
\o'\^  all  fornication,  uncleannejs  and  covet oufnefs,  as  knowing 
that  no  fornicator,  unclean  or  covetous  per/on  hath  any  inher- 
itance in  the  kingdom  oj  Chnjl,  and  oj  God)  and  therefore  no 
fuch  perfon  can  have  the  jpint  ot  God  abiding  in  him.  {'If 
Let  no  man,  faith  he,  deceive  you  zvith  vain  zoords  ;  jor  becaufe 
of  the/e  things  cometh  the  z^rath  oj  God  upon  the  children  (J 
difobedience.  Now  if  this  fealing,  this  earneft  of  the  fpirit, 
had  abfol-i.ely  fecured  them  from  thefe  fins,  and  from  the 
wrath  of  God,  due  to  as  many  as  are  guilty  of  them  ;  why  is 
he  fo  concerned  to  deter  them  from  them  ?  And  to  exhort 
them  not  to  be  fo  deceived  as  to  hill  under  this  wrath  ?  Such 
cautions  naturally  tending  to  express  the  danger  men  lie  under 

(f)  I  Tlietr.  iii.  5. fg)  Chap.  i.  4.  <;.  vi.  -,. fh]  Chip.  ii.  i^. 

' (i)  Chap.  vi.  i. (j )  Chap.  xi.  3. (  kj  (Jliap.  xii.  20^  21. — '- 

(l)  Chap.  V.  3,  6. 


332  Perftverance  of  Saints, 

of  the  judgment  threatened.  Yea,  why  doth  he  defire  that 
fvij  they  Jaint  not  at  his  tribulations,  and  exhort  them  to. 
(n)  put  on  the  whole  armor  of  God  that  they  may  be  able  te 
luithjland  (the  temptations  which  might  betal  them)  in  the  evil 
day,  and  having  done  all  to  /land,  if  he  thought  them  abfo- 
iutely  fecure  iromjainting  or  falling  in  that  day  ? 

Anfxoer  2.  Thefe  exprefiions  therefore  cannot  be  defigned 
to  teach  us  that  they  who  have  once  received  the  holy  [pirit 
cannot  quench  him,  ov grieve  him  fo  as  to  caufe  him  to  depart 
Irora  them,  that  being  the  natural  confequence  oi  grieving 
liim,  as  hath  been  flievved  in  the  note  there  \  but  only  to  in- 
iorm  ns  that  the  holy  Jpirit  vouchfafed  to  Chrijl's  church  and 
members,  gave  them  a  juft  alfurance  of  the  truth  of  chrijlian 
faith,  and  confequently  of  the  farther  b le flings  C/zr?//  had 
proruifed  to  his  faithful  perfevering  fervants  in  the  world  to 
come.  .  To  give  a  true  account  of  this,  confider  that  chrijlian- 
ity,  when  it  firft  came  into  the  world,  required  of  all  who 
fiiould  embrace  it,  the  duties  of  felfdenial,  taking  up  the  crofs, 
and  being  faithful  to  the  death,  and  the  encouragements  it  gave 
them  to  perform  all  this  was  only  the  promife  of  ihtholy/pirit 
to  be  with  them,  ani  be  their  comforter  at  prefent,  and  the 
promife  of  eternal  life  hereafter.  Now  that  Chri/l  made  good 
to  them  this  firfl  promife,  and  that  the  primitive  chrijlians. 
were  plentifully,  and  wonderfully  endowed  with  the  gifts  and 
graces  of  the  holy  Jpirit,  is  fully  evident  from  the  epijlles  and 
atls  of  the  apojiles,  and  hath  been  fully  proved  in  the  preface 
to  them  both  ;  and  by  the  vouchfafement  of  this  fpirit  they 
are  faid  to  have  an  earneff  of  their  future  inheritance,  and  to 
be  fealed  up  to  the  day  of  redemption,  they  through  this  fpirit 
(0  J  groaning  for  the  redemption  oj  the  body,  and  knowing  that 
Cp)  \f  this  earthly  tabernacle  iv ere  dijfolvcd,  they  had  a  building 
made  without  hands  eternal  in  the  heavens.  Whence  it  is  evi- 
dent that  they  who  had  thefe  fiirfl  fruits  of  the  fpirit,  had  there- 
upon an  argument  to  fatisfy  them  of  the  future  bicfhngs  prom- 
iled  to  them  ;  and  hence  they  by  this  fpirit  are  faid  to  have  the 
earnejl  of  their  future  inheritance,  and  to  be  J'ealed  up  to  the 
day  of  redemption. 

Section  VI. — OhjeElion  6.  Whereas  fome  from  thefe  words, 
(^qj  thejoundation  oj  Godjlandcth  fure,  the  Lord  knozveik  tvho 
are  his,  argue  thijs,  that  the  foundation  of  God  is  his  eleflion  ; 
and  that  though  the  faith  of  fome  be  overthrown,  yet  the  Lord 
knoweth  his  ele6l  ;  and  will  not  fuffer  their  faith  to  be  fo  : 
i  anfwcr, 

Anfioer.  That  this  argument  depends  upon  two  fuppofitions 
already  proved  to  be  falfe,  v^z.  (\jh)  That  the  foundation  of 

(m)Oca'^.  iii.  13. /^«^  Chap.  vi.  14.  — r /^o^  Rom.  vjii,  ^l''-^(tj 

2  Cor.  V,  j,  5. (q)  2  Tim.  ii.  18, 19. 


Perjeverancc  of  Saints,  333 

God  is  his  eleClion  ;  whereas  it  is  indeed  the  doflrlne,  and 
promife  of  a  bleffed  refurreftion,  denied  by  Hyjuenceus  and 
Philetus.  2dly.  That  God's  knowledge  of  his,  is  his  knowl- 
edge of  his  ele6l  ;  whereas  in  truth  it  only  fignifies  that  the 
Lord  knoweth  and  approves  of  them  who  are  coinmiflionatcd 
to  preach  his  do£lrine  to  the  world,  or  that  he  loves  his  faith- 
ful (ervants.  See  this  proved  in  the  difcourfe  of  eleftion  ia 
the  anfwer  to  the  fourth  objection. 

Section  VII. — ObjeBion  7.  They  whd  are  kept  by  the 
power  of  God  through  faith  to  Jalvation  cannot  fall  away  ;  but 
all  the  faithful  are  fo  kept.   1  Pet.  i.  5. 

Anfwer.  To  this  1  anfwer,  (\}i.)  That  this  place  only  proves 
that  all  who  are  preferved  to  faivation  are  fo  kept  by  the  pow- 
er of  God  ;  but  not  that  all  believers  are  fo  kept.  idly.  \t 
proves  only  that  they  are  kept  through  faith,  i.  e.  f  they  con- 
tinue in  the  faith  rooted  and  grounded,  and  are  not  removed 
from  the  hope  oj  the  gofpel.  Col.  i.  23.  If  they  hold  the  begin- 
ning of  their  confidence  Jleclfaf  to  the  end,  Heb.  iii.  14.  For 
this  faith  being  the  ftedfali  expectation  of  things  hoped  Jor  ; 
the  evidence  of  things  not  feen,  will  render  us  viflorious  over 
the  world,  1  John  v.  4.  Enable  us  to  refill  the  temptations  of 
the  devil,  1  Pet.  v.  9.  To  prefer  affliBion  with  the  people  of 
God  before  the  pleajures  of  Jin  for  a  feafon,  Heb.  xi.  25.  26. 
And  even  tofuffer  death,  not  accepting  a  deliverance,  in  expec- 
tation oJ  a  better  refurredion,  Vcr.  g^.  And,  laftly,  This 
faith  engageth  the  power  of  God  in  our  prefervation,  and  fo 
caufeth  us  out  of  weaknefs  to  be  Jlrong,  Ver.  34.  But  this 
place  proves  not  that  theyfhall  certainly  continue  in  the  faith. 

Section  VHl. — Objedion  8.  If  they  who  fall  away  were 
never  truly  faithful,  they  who  are  truly  fo  can  never  fall 
away  ;  but  the  firll  is  proved  from  thefe  words  of  St.  John, 
They  went  out  from  us,  but  they  were  not  all  oj  us  ;  for  had 
they  been  of  us,  they  would  no  doubt  have  continued  with  us, 
&c.   1  John  ii.  19. 

Anfwer.  To  this  I  anfwer,  that  the  whole  force  of  this  argu- 
ment depends  upon  thefe  things ;  1.  That  to  be  of  us  is  to  be 
e!e6led,  truly  jullified  and  fincere  believers.  2.  Not  to  be  of 
us  is  never  to  have  been  elefted,  or  (incerely  chriftians.  3. 
That  to  go  out  from  them  is  to  renounce  the  church  of  Chriji^ 
fo  as  only  reprobates  could  do.  4.  That  to  abide  with  them 
was  to  continue  faithful  and  fincere  chriftians ;  all  which 
things  are  uncertain,  if  not  plainly  falfe  :  For  that  thefe  words, 
they  were  not  of  us,  cannot  fignify  they  were  not  of  the  num- 
ber of  the  ele^t,  but  only  they  were  not  of  the  church  in  gen- 
eral, and  of  the  mind  of  the  apofles,  and  the  church  that  ad- 
hered to  them,  is  evident  from  this  ;  that  from  theni  they  \vent 
out,  and  with  them  they  might  have  remained  :  Whereas  they 


334  Pirfeverance  of  Saints, 

could  not  go  out  from  the  elefl:  onlywhoare  not  vifible  ;  nor 
could  they  have  remained  with  them  who  were  never  of  them. 
2dly.  Their  going  out  from  them  for  a  feafon  was  no  certain 
argument  that  they  were  not  of  the  eleft,  flnce  it  is  confeffed 
they  may  fall  totally,  though  not  finally. 

Anjwer  2. — idly.  The  true  fenfe  of  the  words  feems  plainly 
to  be  this,  thefe  antichrijts  or  deceivers  went  out  from  us  of 
jfudea  ;  for  fome,  xaTEXSovTE?  d-vyi  ry,s  laox/cty,  (r J  going  out 
jrom  Judea  taught  the  brethren  that  except  they  were  circum- 
cifed  after  the  manner  of  Mofes,  they  could  not  bejaved.  They 
went  out  alfo  from  the  «/'(?///fj/  for  fjj  we  have  heard,  fay 
they,  that  rivU  i%  viijmm  i^EXQovTsr,  Jome  going  out  from  us 
have  troubled  you  with  words,  perverting  your  foul,  faying 
that  ye  ought  to  he  ctrcunicifd  and  keep  the  law.  The  per- 
fons  who  taught  thefe  doftrines  are  ftyled,  (tj  Jalfe  brethren, 
falfe  apofiles,  deceitful  workers,  viinijlers  oj  Satan,  dogs,  evil 
workers,  the  concfion.  7  heir  doftrine  tended  to  the  fubver- 
fion  ot  fouls,  to  the  corrupting  and  turning  mens'  minds  from 
the  fimplicity  that  is  in  Chrijl,  to  hinder  the  truth  of  the  gof- 
pel  from  continuing  with  them,  to  make  Chrifl  die  in  vain,  to 
caufe  chrfiians  to  fall  from  grace,  fo  that  Chrijl  fiovldproft 
them  nothing,  fo  that  they  were  falfe  prophets,  falfe  apojiles 
and  antichrijls  in  the  worfl  of  fenfes.  And  by  their  going 
out  from  the  apofiles  and  churches  of  Judea  to  preach  this 
deflru^live  do6lrine,  to  the  Gentries,  which  both  the  church  of 
Judea  and  the  apofles  affembled  for  that  purpofe,  flatly  dif- 
owned  and  cenfured,  it  fufEciently  appeared  that  all  the  preach- 
ers ot  thefe  dofirines  were  not  ot  them  ;  thefe  therefore  mufl 
be  fomeot  thofe  many  antichrijls  which  the  apoflle  writing  to 
the  Jnos  here  fpeaks  of,  and  they  alfo  divided  and  feparated 
from  the  church,  and  became  heretics  under  the  names  of  Ce^ 
rinthians,  Nazareens  and  Ebionites,  and  their  herefy  prevailed 
in  Jfia  M.  where  St.  John's  province  was.  2  Tun.  i.  15. 

ObjeBion  9,  He  that  cannot  fm,  and  that  for  a  perpetual 
reafon,  cannot  fall  away  and  perifh  by  fm  ;  but  every  one  that 
is  born  of  Godfinneth  not  ;  jar  his  feed  abidethin  him,  neither 
can  he  fin,  becaife  he  is  born  of  God.  i  John  iii.  §. 

Anfwer  \.  That  thefe  words  cannot  be  intended  to  fignlfy 
that  he  who  is  born  of  the  fpirit  and  the  word  can  never  fall 
trom  that  ftate,  is  evident  partly  becaufe  it  hath  been  proved 
already  that  the  holy  fpirit  mzy  de'p^rK,  and  quit  his  habitation, 
and  fo  he  who  was  once  born  of  the  fpirit  may  ceafe  to  be  fo, 
partly  becaufe  men  may  not  continue  in  the  word,  but  may 
be  removedfrom  the  hope  of  the  gofpel,  as  is  apparent  from  the 
words  oi  this  apoflle,   who  having  told  the  converted  Jews 

(r)  Adhxv.  I. (f)  Ver.  24. (t)  2  Cor.  xi.  13,  15.— Gal.  ii» 

4.— t'liilip  lii.  2.  — ACU  XV.  24.-2  Lor,  xi.  3.— Gal,  ii.  j,  21.  V.  2,  4. 


PerJtveranU  of  Saints,  ^3$ 

(u)  That  the  old  comnandment  was  that  which  they  had  heard 
from  the  beg-inmng,  he  adds,  (vj  let  that  which  ye  have  heard 
from  the  beginning  abide  in  you  ;  for  ij  that  which  you  have 
heard Jrom  the  beginning  abide  in  you,yeJhall  abide  in  the  Son 
and  in  the  Father.  And  again,  Little  children,  abide  m  him, 
that  when  hejhall  appear  you  may  not  be  aJJiamed  at  his  com"- 
tng ;  clearly  intimating  by  thefe  exhortations  that  they  might 
not  abide  in  him,  and  his  word  might  not  abide  in  them.  In 
his  fecond  Epiflle,  he  tells  the  eled  lady  and  her  children,  (wj 
That  many  deceivers  were  gone  out  into  the  world  who  denied 
that  Jefus  Chrifl  was  come  in  the  flefJi ;  and  therefore  bids 
them  look  to  themfelves  that  they  lofe  not  the  things  that  they 
had  wrought,  viz.  by  embracing  the  doftrines  of  fuch  deceiv- 
ers ;  and  to  make  them  the  more  cautious,  he  adds,  fxj  He 
that  tranfgrcjfeth,  and  ahideth  not  in  the  dodrine  of  Chrijl, 
hath  not  God,  plainly  infinuating,  that  they  might  fo  be  drawn 
away  by  thefe  deceivers  as  not  to  abide  in  the  do6lrine  of 
Chrijl,  and  fo  might  lofe  their  intereft  in  God,  and  the  things 
which  they  had  wrought.  And  this  he  learned  from  his  great 
mailer,  who  declared  that  they  only  were  his  true  difciples 
who  continued  in  his  word,  and  that  they  who  did  not  keep  his 
word,  did  not  truly  love  him. 

Anjwer  2.  As  thofe  words  of  C/zr?y?,  a  corrupt  tree  cannot 
bring  forth  good  fruit,  to  wit,  becaufe  it  is  corrupt ;  and  thofe 
of  the  apo/lle,  (y)  the  carnal  mind  is  not  fubjed  to  the  law  of 
God,  neither  indeed  can  be,  viz.  becaufe  it  is  carnal ;  and  they 
that  are  i?i  the  Jlefh  cannot  pleafe  God  for  the  fame  reafon, 
do  not  prove  that  a  corrupt  tree  cannot  ceafe  to  be  corrupt,  or 
become  good,  or  that  the  carnal  mind  cannot  ceafe  to  be  fo, 
and  become  fpiritual ;  fo  neither  do  thefe  words,  He  that  is 
born  of  God  cannot  fin,  becaufe  he  is  born  of  Gody  prove  that 
he  who  is  born  of  God  cannot  ceafe  to  be  fo,  and  then  go  on 
in  a  courfe  ot  fin  to  his. own  deIlru£lion. 

Again,  As  thefe  words  How  can  you  that  are  evilfpeak  good 
things,  the  world  cannot  hate  you  that  are  of  it,  the  Jews  could 
not  believe,  the  world  cannot  receive  the  fpirit,  do  not  fignify 
an  impoflibility  that  it  Ihould  be  otherwife,  but  only  their 
prefent  indifpofition  to  the  contrary,  and  the  averfation  oE 
their  minds  from  thofe  things  which  it  is  faid  they  cannot  do: 
So  thofe  words,  He  that  is  born  of  God  cannot  fin,  do  not  im- 
port any  impoffibility  that  they  (hould  do  fo,  but  only  that 
they  have  at  prefent  that  frame  of  fpirit  which  renders  them 
flrongiy  averfe  from  fin,  and  indifpofcd  to  yield  to  any  tcmp« 
tations  to  commit  it. 

(u)  I  John  ii.  7. — ('v)  Ver.  24,  37,  28. ('Vi)  Vcr,  ?>  S.— — i^#^ 

Vcr.  9. — ^(jfj  Rgm.  viji, 


^^G  P  erf  ever  ance  of  Saints, 

V  Anfwer  3.  The  interpretation  which  many  of  the  ancient 
fathers  give  us  of  thefe  words  are  a  demonftration  that  they 
believed  not  the  doftrine  of  the  faints  perfeverance,  for  they 
expound  the  words  thus,  he  that  is  born  of  God,  fmneth  noty 
neither  can  fin,  quamdiu  renatus  eft,  tohiljl  he  is  born  ofGod^ 
becaufe  he  ceafeth  to  be  a  child  of  God  when  he  fins  ;  and 
this  muft  neceflarily  be  the  import  of  the  words  if  you  inter- 
pret them  of  living  in  an  habit,  or  any  courfe  of  fin  ;  for  it 
is  as  certain  that  whilft  a  man  doth  fo,  he  is  not  born  of  God, 
as  it  is  that  whilft  a  tree  bringeth  forih  corrupt  fruit,  it  can- 
not be  a  good  tree ;  and  it  is  as  certain  that  when  a  man  falls 
back  into  any  habit,  or  courfe  of  fin,  he  ceafeth  to  be  a  child 
of  God  for  the  fame  reafon. 


CHAPTER     IV. 


Containing  an  Anfwer  to  the  Pretended  Promifes  of  the 
Saints  P erf ev trance  to  the  End. 


JL  O  thofe  now  confidered,  fome  add  divers  texts  from  the 
Old  and  the  New  Tejlament,  in  which  they  do  pretend  God 
hath  engaged  himfelf  by  promife  abfolute  to  preferve  true 
chrijiians  to  the  end.  The  texts  produced  from  the  Old  TeJ. 
ta?}ient,  are  thefe. 

Section  I. — Argument  1.  The  mountains  fiall  depart^ 
and  the  hills  be  removed,  but  my  kindnefs  fliall  not  depart  from 
thee,  neither  fhall  the  covenant  of  7ny  peace  be  removed,  I  fa. 
liv.  10.  My  /pint  that  is  upon  thee,  and  my  words  which  I 
have  put  into  thy  mouth,  fhall  not  depart  out  of  thy  viouth, 
nor  out  of  the  mouth  of  thy  feed,  nor  thy  feeds  feed,  from  hence- 
forth and  forever.  Chap.  lix.  21.  They  fall  be  my  people, 
and  I  will  be  their  God.  And  I  will  give  them  one  heart,  and 
one  way,  that  they  7nay  fear  me  forever.  And  I  will  make  an 
everlafling  covenant  with  them,  that  I  will  not  turn  away 
from  them  to  do  them  good,  but  I  will  pif-t  my  fear  into  their 
hearts  that  they  fall  (may)   not  depart  Jrofn  me,  Jer.  xxxii. 


Perfeverance  of  Saints.  ggy 

38,  39,  40.  /  J^jV/  betroth  thee  to  me  forever,  yed  I  will  be. 
troth  thee  to  me  in  righteoufnefs,  and  judgment,  and  loving 
Aindnefs,  and  mercies. 

Anj'wer.  ftjl.j  It  is  exceeding  evident  that  all  thefe  places 
fpeak  of  nations  in  the  general,  and  not  of  a  few  private  per- 
fons  among  them  ;  of  her  who  was,  when  Ifaiak  prophefied, 
as  fa  J  a  woman f or Jaken  in  widowhood,  and  grieved  in  fpirit  ; 
and  yet  had  the  holy  one  of  Ifrael  for  her  hujhand  and  her  re- 
deemer ;  of  Zion  and  Jacob  ;  of  the  (b)  children  of  Ifiael  and 
Jfudah  to  be  gathered  out  of  all  countries  into  their  own  land  : 
Of  them^<:^  who  came  out  of  the  land  of  Egypt,  who  had  burnt 
incenfe  to  Baalim,  and  whofe  feaft  days  were  new  ynoons  and 
fabbaths.  Now  from  this  obfervation  arife  thefe  arguments 
to  prove  thefe  places  cannot  concern  the  ele6l  only,  or  their 
final  perfeverance. 

For  (\ft.)  If  here  be  any  promife  of  final  perfeverance,  it 
mufl  be  made  good  to  all  to  whom  the  promife  doth  belong, 
and  fo  it  muft  be  made  good  to  all  who  came  out  of  Egypt 
firft,  and  afterwards  out  of  the  captivity  ;  to  all  that  dwelt 
fafely  in  their  own  land  ;  which  the  whole  tenor  of  the  fcrip' 
tures  both  of  the  Old,  and  the  New  Tejiament  difproves. 

^dly.  It  thefe  fpiritual  promlfes  refpeft  the  eletl,  then  the 
promifes  of  temporal  bleflings  being  made  to  the  fame  perfons, 
muft  refpeft  them  alfo,  and  fo  they  muft  all  fdj  abide  fafely 
in  the  land  of  Canaan,  and  buy  there  fields  for  money  ;  they 
muft  be  ft)  far  from  oppreffion,  from  fear  and  terror  :  they 
muft  fj)  abound  with  corn,  and  wine,  and  oil;  which  yet  were 
never  looked  upon  as  prorriifes  made  to  the  eledl,  much  lefs  as 
things  peculiarly  belonging  to  them.     And, 

'^ly.  If  thefe  promifes  belong  to  theele6t,  the  feed  of  thefe 
eletl,  and  their  feed's  feed,  mult  be  eleSled  alfo  ;  for  fo  the 
promife  runs,  Ifa.  lix.  17.  The  promife  alfo  in  Jeremy  hfor 
the  good  cj  their  children  after  them,  Jer.  xxxii,  39.  And  this 
the  everlafiing  covenant,  the  covenant  of  peace  which  fhall 
not  be  removed,  feem  plainly  to  require,  as  it  is  made  to  be  a 
covenant  refpe£li::g  the  elcQ, ;  whereas  it  is  certain  from  ex- 
perience  that  the  feed  of  the  eleEl  are  often  very  wicked  per- 
fons, and   therefore  not   eled,  but  reprobates. 

Anfwer  2. — 'i.dly.  All  thefe  are  only  promifes  that  he  would 
not  wholly  forfake  that  nation  fo  as  never  to  have  any  farther 
thoughts  of  kindnefs  to  them,  he  having  made  an  cverlajtinp- 
covenant  with  their  fathers  to  be  the  God  oj  their  feed  after 
them.  Gen.  xvii.  7.  whence  the  apojlle  concludes,  that  though 

(a)  Chap.    liv.  5,  6. f^JJev.  xxxii.   32,  37. fcJUol.   ii.  it, 

13.  »<. f^J  Jer.  xxxii.  37,  41 . fgj  Ifa.  liv.  14 f/J  Hof. 

U,  3a. 

U  u 


3g5  Pcrfevtrance  of  Saints, 

the  Jf:uJS  are  now  broken  oflp,  tluy  Jliall  be  grafted  .again    into 
their  own  olivetrce,  becaufe  if  the  root  be  holy, Jo  are  the  bran- 
ch :s,  Rom.  xi.  16.  and  adds,  that   even    after    their    rejeftion 
they  were  ftill  beloved  for  the  fathers  fake,  for  the  gijts  and 
callvigs  of  God  are   without  repentance^   Ver.  28,  29.  They 
alfa  cliieily  do  concern  the  time  of  the  Jews  general    conver- 
fion  to  the  faith,  to  which  St.  Paul  plainly  reters  the  words  of 
Ifaiah,  Ch.  lix.  20.  proving  there  Ihall  be  fuch  a  converfion 
from  thofe  words,  there  fiall  come  a  deliverer  outof  Zion,who 
jhall  turn  away  iniquity  from  Jacob.     And    Si.    Johi,    Rev. 
xxi.  23,  25.  refers  the  like  words,  Ch.  Ix.  1,  2,  3.  to  the  fame 
time.     This  alfo  is  the  timeot  which  the  (ame prophet  fpeaks, 
Chap.  54.  as  is  evident  fromthefe  words,  /  will  lay  thy  flones 
zoithfair  colors,    and  thy  foundations  with  fapphires  ;  I  will 
make  thy  windows  of  agates , and  thy  gates  of  caibuncles,  and  all 
thy  borders  of  plcafant  flones,  as  is  evident  from  the    like    de- 
fcriptionot  the  xVfCi;  /cTtz/tj/^w,  Rev.xxi.and  Jb^^zV  xiii.  16,  17. 
xiv-.  ^,  6,  y.  And  of  the  prophecy  of  Jeremy,   the  learned  and 
judicious  Dr.  Galaher  fpeaks  thus,  Note    on    Jer.    xxxii.  40. 
■•  JFhence  may  well  be  gathered,  that  when   this  people  fhall   be 
brought  home  to  Chrifi,  they  fliall  never  jail  off  from   him  a- 
gain  ;  Ifa.  lix.  20,  21.  Nor  can  any  other  time  be    probably 
alfigned  when  thefe  great  promifes    were    accomplifhed  ;  not 
the  time  lollowing  their  return  from  their  captivity,   when  fo 
many  ot  their  princes,  rulers  and  people  zoere  joined  in   affinity 
with  the  heathens  againil  God's  exprefs  law, and  could  not  fland 
before  God  by  reafon  oi  their irefpaffes,  Ezra  ix.  when  they  w'ere 
\n  great  affliction  and  reproach,  when  they  •wtrtfervants,  and 
ethers  had  dominion  over  their  cattle,  and  their  bodies  at  pleaf- 
ure,  and  they  were  in  great  dijlrefs,  Neh.  ixi  36,  37.  For  fure- 
ly  then  they  did  not. live  in  fafcty  and  far  from    oppreffon, 
■when  the  priefl  defpifed  and  prophaned  the  name  of  the   Lord, 
and  offered  polluted  bread   upon    his  altar,  and  brought  the 

torn,  the  lame   and  the  fck  for   offerings,   Mai.  i.  6 13. 

When  they  departed  out  oj  the  way,  caufed  viany  to  jlumble  at 
the  law,  and  corrupted  the  covenant  of  Levi,  Chap.  ii.  8.  When 
Judah  dealt  treacherovfly,  and  an  a.homination  zvas  committed  \ 
in  JJrael  and  in  Jcrujale'm,  by  projaning  the  holinefs  of  the' 
Ldrd,  and  marryi-ng  the  daughter  of  a  fir  an ge  God,  fo  that  he  ■ 
regarded  not  their  offerings,  any  more,  Ver.  11,  13.  When 
they  fat d  [■^xoS.aw^X'^)  every  one  that  doeth  evil  is  good  m  the 
fght  oj  the  Lord,  and  he  delighteth  in  them,  and  zvhere  is  the 
God  oj  judgment,  Ver.  17.  when  they  tv'cre  all  under  a  curfe 
lor  robbing  God  in  tithes  and  offerings.  Chap.  iii.  8,  9.  Yea, 
when  they  atheifically  faid,  it'  is  vain  to  ferve  God,  and  what 
pjofu  is  It  that  zi'2  have  kept  his  ordinant^cs  ?  Complaining* 


Perftverance  of  Saints.  339 

that  the  proud  were  happy,  and  they  that  work  tmchednefs  were 
Jet  up,  and  they  that  tempted  God  were  delivered.  Ver.  14,  15. 

Or  could  thefe  promiles  be  fulfilled  in  the  times  ofthciWf/^ 
fiah,  that  is,  in  thofe  very  times  when  (g)  the  axe  uJas  laid 
to  the  root  of  the  tree  to  cut  zt  down  ;  when  they  were  (^hj . 
(riven  up  to  a  Jpiritiiaijlumber  ;  when  (i)  the  kingdom  oj  God 
was  to  be  taken  from  them  ;  when  they  were  (kj  broken  off- 
from  their  own  olive  iree,  and  (I)  wrath  came  upon  them  to 
the  uttermojl  ? 

Anfwer  3.  The  promifc  made  to  Ifrael,  Hof.  ii.  20.  .is  on- 
ly made  to  her  returning  to  her  firjl  hujhand,  Ver.  9.  the 
promife,  Ifa.  liv.  of  a  covenant  of  peace \\\2ii  (hould  not  fiiil 
was  made  under  a  like  condition,  as  thefe  words  in  the  fol- 
lowing chapt#r  fiiew  ;  (m)  incline  your  ear  and  come  unto 
me,  hear  and  your  foul  Jhall  live,  and  I  will  make  an  everlajl- 
ing  covenant  with  you.  The  promife,  Jer.  xxxii.  39,  40.  / 
will  give  them  one  heart  and  one  ivay,  that  they  may  J  ear  me  ; 
I  will  not  turn  away  from  them  to  do  them  good,  but  I  will 
put  my  fear  in  their  heart  that  they  may  not  depart  Jroni 
me,  is  not  an  abfolutc  promife  that  they  Ihould  tear  him  al- 
ways, but  only  an  indication  that  his  kind  providences  fliould 
be  fuch  towards  them,  as  fhould  lay  upon  them  the  highcfb 
obligations  to  continue  ftedtaft  in  his  fear,  Le,  and  Lehalti  be- 
ing often  ufed,  not  to  fignify  the  certainty  of  the  event,  but 
the  defign  and  purpofe  of  God  in  affording  the  means  :  So 
Deut.  X.  13.  The  Lord  requires  thee  to  keep  his  command- 
ments, and  his  Jlatutes,  letob  leca,  that  it  may  be  zvell  with 
thee.  Chap.  xvii.  19,  20.  The  king  Jhall  read  in  the  book  of  ■ 
the  law,  that  he  may  learn  to  fear  the  Lord,  that  he  turn  not 
afide  from  the  commandment,  that  he  may  prolong  his  day's.' 
And,  Chap.  iv.  lo.  I  will  make  the?n  learn  my  words,  thai 
they  may  fear  me.  So  John  xvi.  1.  Thffe  things  have  I 
Jpoken  to  you  that  you  may  not  be  of  ended  ^  and  efpecially   in' 

thofe,    Ezek.  xi.  16 21.  viz.  /  will gatlur  you  from  the: 

people, and  oJJ'emhle  youjrom  the  countries  where  you  have  been 
fcattered,  and  I  will  give  you  the  land  of  Ifrael,  and  I  wdl 
give  them  one  heart,  and  will  put  a  new  fpirit  within  you,  and 
will  take  the  fiony  heart  out  of  their  flejh,  and  will  give  thefn. 
an  heart  offleji,  vjth  that  they  may  xoalk  in  my  fatutes,  and 
keep  my  ordinances,  and  do  them.  And  to  fhew  that  this  fig- 
nihes  not  the  event,  but  only  God's  defign;  and  that  thele 
means  are  proper  to  produce  this  end,  it  follows,  Ver.  21. 
hut  as  for  them  tohofe  heart  walketh  ajter  the  heart  cj theii 
detejlable  bhings  and  their  abominations,  (whicii  I  faid,   Ver. 

(g)  Matth.  iii.  lo. fh)  Rom.   xi.  8. (i)   Matth.  xsi.  43- * 

(kj  Rom.  xi.  20. (I)  i  ThefiT.  ii.  i6. (mj  Chap.  Iv.  3. 


340  P  erf  ever  ance  of  Saints, 

18.  they  (hall  take  away)  /  will  recompenfe  their  way  upon 
their  heads. 

Section  II. — Argument  2.  Our  Lord  hath  prom-i fed  that 
he  who  drinketh  of  the  water  that  he  JJiall  give  him  Jhall  nev-> 
er  thirji,  becaufe  that  water  Jhall  fpring  up  in  him  to  eternal 
lij^y  John  iv.  14.  and  that   the   comforter  given    to  believers 

Jhall  abide  with  them  forever,  John  xiv.  16.  That  he  who 
comes  to  hi?n  Jhall  never  hunger^  and  he  that  believeth  in  him 

Jliall  never  thirJl,  John  vi.  35.  Therefore  he  that  is  once  a 
believer,  fliall  be  ever  fo,  and  he  that  hath  once  the  Jpint, 
fliall  never  lofe  him. 

AnJzuer  1.  I  have  already  ihewed,  in  anfwer  to  the  fifth 
objefciion  of  the  former  chapter,  that  the  holy  fpirit  may  en- 
tirely depart  from  them  in  whom  he  once  inhabited  ;  whence 
it  muft  follow  that  two  of  thefe  texts  cannot  bear  the  fenfe 
this  argument  requires.  I  have  alfo  proved,  in  anfwer  to  the 
fecond  obje6lion,  that  the  promifes  made  to  believers  in  the 
gofpel  ot  Si.  John,  refpetl  only  fuch  believers  as  (hall  con- 
tinue lledfaft  in  the  faith,  and  fo  have  anfwered  the  third  text 
alledged. 

Anfwer  2. — idly.  To  anfwer  to  thefe  places  in^  particular. 
{\Ji.J  The  promife  of  the  abode  of  the  Jpirit  with  any  chrif- 
tian,  John  xiv.  16.  is  only  made  on  this  condition,  that  they 
continue  fo  to  love  Chrijl  as  to  keep  his  commandments,  ^dly. 
It  is  a  promife  made  to  recompenfe  Chrijl' s  departure  from 
them,  and  fo  feems  only  to  concern  Chrijl's  apojlles,  with 
whom  he  was  then  corporally  prefent,  or  to  concern  only  the 

Jpirit's  prefence  with  his  church  in  general,  not  in  the  heart 
of  every  chrijlian,  for  io  Chrijl  himfelf  abode  not  with  them, 
^dly.  The  other  two  texts  may  be  both  underftood  of  Chrifi's 
dotlrine,  he  that  cometh  to  learn  my  do6lrine,  and  believeth 
jt,  when  he  hath  learnt  it  (hall  need  no  farther  teaching  in  or- 
der to  his  future  happinefs,  becaufe  the  obfervance  of  what 
he  hath  learned  from  me  already,  will  bring  him  to  eternal 
life.  And  2)dly.  If  you  expound  the  words,  John  iv.  14.  of 
the  receiving  of  the  holy  jpirit,  they  can  be  only  meant  of 
him  in  whom  this  fpirit  ftill  abides  ;  for  therefore  (hall  he 
never  thirji,  faith  the  text,  becaufe  the  water  given  Jhall  be  in 
him  as  fountain  water  fpringing  up  to  life  eternal  ;  whereas 
it  can  no  longer  fpring  up  than  it  abideth  in  him  :  The  irn- 
port  of  the  words  feems  therefore  to  be  this  ;'that  whereas  the 
water  which  we  drink  to  quench  our  natural  thirft,  will  nei- 
ther  abide  long  in  us,  nor  long  quench  our  third,  this  holy 

Jpint  will  abide  forever  with  them  who  do  not  by  their  fins 
expel  him,  and  fo  abiding,  he  will  forever  quench  and  fatisfy 
their  thirft  after  eternal  life,  as  being  in  them  the  earvejl  oj 
their Juture  inheritance. 


Pcrjeverance  of  ^aintu,  341 

SEeTiON  III. — Argumant '^.  l{  Chrijl  hath  affured  his 
fheep  that  they  Jhall  never  perijh,  and  that  none  Jhall  Jnatch 
them  out  oj  his  hands,  then  hath  he  affured  them  that  they 
fhall  never  fall  away  finally,  feeing  they  who  fo  fall  away- 
will  perifh  ;  and  alfo  that  no  tempter,  or  temptation  Ihall 
efFeftually  feduce  them  from  the  way  of  piety,  fince  then  they 
would  fnatch  them  from  Chriji's  hands. 

Anjwer  1.  The  frequent  cautions  and  exhortations  direft- 
ed  in  the  fcripture  to  Chriji's  (z)  fheep  not  to  fall  irom  grace, 
but  continue  ftedfafl  in  the  faith,  are  certain  demonftrations 
that  they  may  do  fo  ;  for  if  the  fheep  of  Chrijl  can  no  more 
ceafe  to  be  fo,  than  a  man,  whilfl  he  lives,  can  ceafe  to  be  a 
man  ;  thefe  exhortations  to  take  care  they  fall  not  off  from 
being  fo,  mud  be  as  vain  as  a  caution  to  a  man  would  be,  not 
to  outlive  his  manhood.  To  anfwer  therefore  dire£lly  to  this 
text,  I  add, 

Q.dly.  That  Chrift  here  only  promifes  his  fheep  fhould  nev- 
er perilh  through  any  defeft  on  his  part,  or  by  the  force  of 
any  plucking  them  by  violence  out  of  his  hands,  fo  the  par- 
ticle xal,  which  is  here  illative,  fhews,  viz.  they  therefore  Ihall 
not  perifli, y^r  none  Jliall pull  them  out  oJ  my  hand  ;  and  this 
is  flill  more  evident  irom  the  reafon  following,  my  Father  is 
greater  than  all  their  adverfaries  ;  fo  that  none  can  pull  or 
force  them  out  of  his  hands,  now  his  power  and  mine  is  one 
and  the  fame.  Well  therefore,  faid  IJidore  Pelujioia,  no  man 
can  fnatch  them  away  by  force  and  tyranny,  for  then  they 
muff  perifti  without  and  againfl  their  wills ;  but  this  may  be 
done  by  deceit  and  allurements,  tsapi  ttiv  ra/v  a.vrzz,«<j'iojv  av- 
Qpuizjcov  paQufxluv,  through  the  negligence  of  men  who  have  the 
freedom  of  their  wills  ;  ior  fuch  men,  who  by  the  allurements 
of  the  world,  the  flefh  and  the  dev-il,  thus  ceafe  to  obey  Chriji's 
laws,  are  not  fnatched  out  of  his  hands,  but  choofe  to  go  from 
him. 

'^dly.  This  text  feems  only  to  fpeak  of  fuch  fheep  who 
have  already  perfevered  fo  as  to  receive  the  reward  of  their  o- 
bedience,  eternal  life,  affuring  them  that  their  felicity  fhall  be 
incapable  of  interruption  ;  for  fo  the  whole  verfe  runs,  / 
gwe  to  them  eternal  life,  and  they  Jliall  never  per  Jh.  And  this 
ieems  fairly  gathered  from  the  former  verfe,  where  he  de- 
fcribes  his  Iheep  as  fuch  who  hear  his  voice  and  Jollow  him.  ; 
and  then  he  adds,  to  them  who  do  {o,  I  give  eternal  I  Je.  He 
therefore  cannot  reafonably  be  fuppofed  to  promife  thut  which 
he  here  affirms  they  did,  that  they  fhould  hear  his  voice,  and 
follow  him,  flill  unto  the  end  ;  but  rather  that  which  is  the 
fare  reward  of  them  who  do  fo. 

(z.)  John  X.  18. 


342  Perjeverance  of  Saints. 

Section  IV. — Argument  j^.  If  Gocl's  fidelity  be  engaged 
to  confirm  them  unblamcabk  to  the  end  whom  he  hath  called  to 
the  communion  of  his  Son,  i  Cor.  i.  9,  10.  if  his  faithfulnefs 
will  noi  fuffer  them  to  be  tempted  above  what  they,  are  able  to 
bear,  Chap.  x.  13.  if  St.  Paul  had  ground  of  confidence  that 
he  who  had  begun  the  good  work  in  his  Philippians,  would 
perJeB  it  unto  the  day  of  the  Lord  Jffus,  Philip,  i.  6.  if  it  be 
part  of  God's  fidelity  to  fandify  them  whom  he  hath  called 
zuholly  in  body,  foul  and /pint,  i  Theff.  v.  23,  24.  and  to  ef- 
tablijh  them,  and  keep  them  from  evil,  2  ThefT.  iii.  3.  then  muft 
they  perfevere  to  the  end  ;  but  all  thefe  are  the  exprefs  afler- 
tions  of  the  holy  fcripture.     Ergo, 

Anfwer  1.  Now   for  a  general  anfvver  to  all  thefe  texts,  let 
it  be  confidered,  that  God  in  fcripture  is   often   faid   to  do  a 
thing,  when  he  does  that  which  hath  a  proper  tendency  to  the 
effeti,    and  is  fufficient  to  procure  it,   and  hath  done  all  that 
was  requifite  on  his  part,   in  order  to  it  ;   fo  that  if  the  efFeft 
be  not  wrought  in  us,  it  is  by  reafon  of  fome  defe£l  in  us,  or 
forae  negleft  of  doing  that  which  he  hath  given  us   fufficient 
means  and  motives  to  perform.     Thus  is  he  faid  to  have  (a) 
purged  Jerufalem,  though  fie  teas  not  purged,  becaufe  he  by  his 
prophets  had  vouchfafed  proper  and   fufficient  means  tor  her 
purgation,  by  his  frequent  admonitions,   exhortations,   expof- 
tulations,  promifes  and  threatnings,  and  by  the  ftrlvings  of  his 
holy  fpirit  with  them,  though  by  their  obftinacy  in  their  fin- 
ful  courfes,.  they  obflru6^ed  the  influence  of  God's  word  and 
fpirit  upon  them.     He  caufed  the  whole  (b)  Houfe  oj  Ifracl 
to  cleave  to  him,  as  a  girdle  cleaves  to  a  mail's  loins  ;  though 
all  that  he  had  faid  and  done  in  order  to  it  proved  ineffectual, 
becaufe  fie  would  not  hear.     He  is  faid  (cj  to  teach  them  to 
profit,  and  lead  them  by  the  ivay  that  they  fiould  go,  who  nei- 
ther were  led,  nor  taught,  becaufe  (dj  they  hearkened  not  to  his 
commandments  ;  and  faith,  fcj  This  people  have  I  formed  J  or 
my  praife  ;  and  yet  he  adds,  but  thou  haf  not  called  upon  me, 
0  Jacob,  thou  haf  been  zoeary  of  me,   0  IJrael ;  thou  haf  not 
honored  me  with  thv  facrifces,    but  thou   hafi    made    me  to 
ferve  with  thy  fins,  thou  hajl  wearied  me  with  thine  iniquity  ; 
and  of  Babylon,  he  faith,  Riphena,  (f)  we  healed  Babylon,  and 
fie  was  not  healed.     Thus  are  they  laid  to    know    God,    who 
had  fuch  means  to  know  him  imparted  by  his  providence,    as 
rendered  their  ignorance  of  him,  and    their  idolatry  (g)  zvith- 
out-  excufe.     (h)  The  riches  of  God's  goodnefs,  patience   and 
longfufering,  is  faid  to  lead  them  to  repentance  who  continued 

fa)  Ezek.  xxiv.  13. (b  )  Jer.  xili.  it. ( c )  Ti'a.  xlviii.  17,  18.— 

(4)  Chap,  xli'i.  21. (e)  Ver.  ij,  11^-  — (f)  Jt,  li.  9. — •■(gJllQW.. 

j.  10,  21. ( hj  Kom/ii.  3,  4. 


Perjeveranu  of  Saints.  343 

in  the  kardnefs^ajid  the  impenitency  of  their  hearts  ;  and   God 
is  faid  to  be  in  Chrijt  reconciling  the  world  to  himjelf,    not  im- 
putinF  to  them  their  iniquities,  becaufe  he  had  made  him  (ij  a 
Jacrihcejor  their  fin,  that  they  might  be  made  righteous  through 
faith  in  him  ;  and  yet  that  he  was   doing  this  for   them    who 
were  not  aftually  reconciled  to  him,  and   fo  whofe  fins    were 
not  forgiven,  appears  from  the  words  following,  we   therefore 
hefeech  you  to  be  reconciled  unto  God.     Thus  the  grace  of  God 
is   called   fk)  faving  grace,    becaufe    it  teacheth   us    to   do 
that  which  if  we   confcientioufly  perform    we  fhall    be  faved. 
Theconverted^i^a'iareflyled,  o\  aojtpi^iw\,(l)  the  faved  ;  though 
many  of  them  after  fell  away,  as  hath   been   proved,  note  on 
2  Their,  ii.  3.     And  all  the  members   of  the  church  of  Co- 
rinth are  ftyled  (7n)  the  faved,  though  there  were  found  many 
among  them  who  had  (n)  not   repented  of  the   lafcivioufnejs^ 
uncleannefs  and  fornication  which  they  had  committed,  and  fo 
lay  under  the  guilt  of   thofe  works  of  the  flefh,  which  they 
who  do,  faith  the  z'^oMQ:,fiall  not  inherit  the  kingdom  of  God. 
Anfwer  2.  To  proceed  to  a    particular  anfwer  to   the  texts 
alledged  :   \Jl.  The  words  cited  from    1  Cor.  i.  9,  10.     Who 
fhall  confirm  you  to  the  end,  that  you   may  be   blamekfs  in  the 
day  of  our  Lord  Jefus  Chrijl,    Ver.  10.     God  is  faithful,  by 
whom  ye  were  called  to  the  fellow  flip  of  his  Son  Jefus  Chrijl  : 
1  fay   thefe  words  cannot  contain  a  promife   of   perfeverance 
made  to  the  eleB  only    among  the  Corinthians,  {iJLJ  Becaufe 
the  apoflle  plainly  fpeaks  to  the  whole  body  of   the  church  of 
Corinth  ;  to  the  church  of  God  which  is  in  Corinth,  to  all  that 
call  upon  the  name  of  our   Lord  Jefus  Chrijl.     idly.  Becaufe 
he  fpeaks  not  only  of  their  not   falling  away  finally,   but  of 
their  being  preferved  unblameable  ;  whereas  it  is    certain  that 
the  eled:  are  not  always  fo  preferved.     ^dly.  Thefe  words  are 
by  the  ancients  thus  interpreted  ;   God  in  the  day  of  the  Lord 
jefus  which  you  expeft,  will  confirm  you  forever  blamelefs  ; 
for,  fay  they,  God  is  faithful  who  hath  promifed  to  them  that 
obey  the  gofpel,    vio^.isixM,  (0)   the  adoption,   that  is,    the  re- 
demption of  the   body,  or  that  they  fhall    be  partakers  of  that 
kingdom  and  glory  to  which  he  hath  called  them,  1  ThefT.  ii. 
12.     Or,  '^dly.  They  are   well  expounded    by    Grotius  thus, 
he  will  do,  quod  fuarum  efl  partium,   all  that    is    requifte  on 
his  part  to  render  you    unblameable  to  the  end  ;  fo  that  you 
fhall  not  fail  of  being  fo  through  any  want  of  divine  grace  re- 
quifite  to  that   end,   or    any   unfaithfulnefs  on   his  part  to  his 
promife,  who  hath  already  reconciled  you  to  h\mh\i  through 
the  death  of  Chrijl,  to  reprefent  you  holy  and  unblameable,  and 

(1)2  Cor.  V.  iq,  20,  21. {"kj  Tit.  ii.  ii,  ij. flj  A6>_s,ii.  47. 

fmj  I  Cor.  i.  ii. (nj  2  Cer.  xii,  20,  ai. (0)  Rom,  \in.  33. 


344  P  erf  ever  mice  of  Saints. 

unreproveahU  in  hisfght,  f  ye  continue  in  the  faith  ground- 
ed and  fettled,  and  be  not  moved,  away  from  the  hope  of  the  gof 
pel,  ColoflT.  i.  23. 

zdly.  To  thofe  words,  1  Cor.  x.  13.  God  is  faithful,  who 
xoill  notfuffer  you  to  be  tempted  (by  perfecutions)  above  what 
you  are  able  (by  his  grace)  to  fafftr  :  but  will  with  the  tempta~ 
tion  make  a  way  (fo  lar)  to  efcape,  that  you  may  be  able  to  bear 
it  ;  and  therefore  if  you  will  ufe  the  ftrength  which  he  is 
ready  to  afford,  (liall  do  fo.  I  anfwer,  (^i/j?.^  That  the fe  words 
ought  not  to  be  reftrained  to  the  eleft  ;  for  the  preceding 
yNGxd.%,note7nptationhaf.hhapptned  to  you  butfuch  as  is  common 
to  men,  are  fpoken  to  the  whole  church  of  Corinth.  More- 
over, God  hath  doubtlefs  engaged  to  all  that  enter  into  cov- 
enant with  him.  to  enable  them  to  perform  the  conditions  of 
that  covenant,  fince  a  covenant  upon  an  impolTible  condition 
cannot  be  performed,  and  all  are  bound  to  pray  in  faith  that 
they  may  not  be  tempted  above  what  they  are  able,  through  his 
itrength,  to  bear.  zdly.  This  text  raufl  be  impertinently  al- 
ledged,  becaufe  it  only  contains  a  promife  of  ability  fufficient 
to  refill  temptations  if  men  will  ufe  it  ;  but  doth  not  contain 
an  engagement  that  this  iirength  fhall  be  effeftual,  or  certain- 
ly improved  to  that  end.  And  ^dly.  I  have  fhewed  when  I 
difcourfed  of  the  cautions  given  to  believers,  that  in  the  words 
immediately  preceding,  wherefore  let  him  that  thinketh  hefland" 
tth  take  heed  lefl  hefall  ;  and  in  the  words  following,  where- 
fore, beloved,  flee  from  idolatry ,  there  is  a  plain  indication  that 
they  who  truly  think  they  {land  may  fall,  as  did  the  Jews 
there  mentioned  ;  and  might  be  guilty  of  idolatry,  which  he 
himfelf  declares  to  be  a  fin  exclufive  from  the  kingdom  of 
Chrijl.  1  Cor.  vi.  9. 

3<af/v.  To  the  words  cited  from  Philip,  i.  6.  viz.  being  con- 
fident oj  this,  that  he  who  hath  begun  the  good  work  in  you. 
will  perform  it  to  the  day  of  J  ejus  Chrifl ;  I  anfwer,  that  it  is 
evident  the  apofde  fpeaks  not  out  of  any  opinion  of  the  d/<rc- 
/?tf?z  of  any,  much  lefs  of  all  \\\^  Fhilippians  x.ocizxndWx'ie, 
or  of  the  certainty  of  their  perfeverance  to  the  end  ;  for  why 
then  doth  he  exhort  them  (p)  to  work  out  their falvati on  with 
fear  and  trembling,  fq)  to Jiandfafl  in  the  Lord,  and  to  retain 
the  word  of  life,  that  he  ynight  have  joy  in  the  day  of  Chrijl^ 
that  he  had  not  run  or  labored  in  vam  among  them  ?  He  fpeaks 
this  therefore  from  a  judgment  oS.  charity  ;  becaufe  faith  he,  it  is 
ju/l  or  ^^for  vie  to  conceive  thus  of  you,  by.  reaion  of  that  great 
affeftion  you  have  lor  me,  and  your  patience  under  the  like 
fufFerings.  Now  he  who  only  gives  thefe  reafons  of  his  con- 
fidence, gives  us  jufl  reafon  to  conceive  he  knt;w  nothing  of 

(p)  Chap.  ii.  IS.  — -r^;  Chap.  iv.  i.-ii.  16. 


Perfeveratue  of  Saints.  345 

the  neceflity  of  their  perfeverance  by  virtue  of  their  ckdion 
to  falvation. 

j^thly.  Thofe  word's,  1  Theff.  v.  23,  24.  I  pray  God  your 
fpirit.Joul  and  body  may  be  preferved  bla?mlej's  to  the  coming^ 
of  the  Lord  Jefus  :  Faithful  is  he  who  hath  called  you,  who 
alfo  will  do  it ;  do  only  fignifiy  that  he  will  not  be  wanting  on 
his  part  towards  it  :  1  fay  his  part  ;  for  if  the  fidelity  ot  God 
required  that  he  fliould  fanftify  and  preferve  them  blaineleis 
to  the  end  without  their  care  and  induflry,  or  (liould  work  in 
them  certainly  ar.-l  abfolutely  that  care,  and  the  apoflle  believed 
this  ;  how  could  he  fear  left  thefe  Thejfalomans  Ihould  be  fo 
overcome  hy /atari's  temptations  as  that  frjhis  labor  with  them 
might  have  been  in  vain  f  This  being  in  effeft  to  fear  that  God 
might  be  unfaithful  to  his  promife.  And  for  the  fame  reafon 
the  words  cited  from  2  Theif.  iii.  3.  mufl:  be  thus  interpreted, 
the  Lord  is  faithful,  who  (therefore)  will  (do  all  that  isrequif- 
ite  on  his  part  to]  ejlablifk  you,  and  prejcrve  you  from  cviL 


S^ 


CHAPTER     V. 

Enquiring  which  of  the  two  oppofite  Opinions  tends  mof  i6 
adminijler  true  Comfort  ^and  to  promote  Holinefs  of  Life . 

JL  HE  only  objeftion  from  reafon  aga;nft  this  do6lrine  that 
faints  may  fall  away  from  grace,  is,  that  it    is    obftru6live   of 
the  peace  and  comlort  ot  believers,  it    impairs  their   humble; 
confidence  in  God,  andfilk  them  with  continual  fear  and  dread 
of  falling  from  that  happy  ftate. 
Whereas,  indeed  our  dofcirine  only  teacheth,  with  the  holy 
fcriptures,  that  a  well  grounded  peace  is  (a)  the  fruit  of  rights 
eoujnfs,  and  confequeutly  that  by  going  out   of   the   way    of 
rightcoufnei's,  we  go  out  of  the  way  of  peace.     That   all   true 
peace  and  cofntort  arifeth  from  the  tellimony    of  an    upright 
confcience  ;  this  being  liie  foundation  fbj  of  our  rejoicingi 
even  the  ttfliniony  of  our  confcience,  that  in  fimpluily  and  god- 
ly fincerity ,  we  have  had  our  converfation  in  -this  ivorld  ;  that 
then  only  have  we  ground  of-  confidence  with  God,  when  (c) 
our  heait  doth  not  condemn   us   of   wilfully    departing    from 

(yj  I  Theff.  iii,  5. faj  Jam.  Iii,  ii,-"^fl'J  aCor.  i.  i2i-*^fc} 

1  John  iii,  2X1 

X  J5 


346  Perfeverance  of  Saints. 

.him.  That  we  ought  ^dj  to  work  out  ourfalvation  with  fear 
and  tranhling  ;  and  feeing  we  ferve  that  God,  (ej  who  with' 
out  refpeSl  oj  perfons  judgeth  every  man  according  to  his  works, 
to  pctjs  the  time  of  our  fojourning  here  in  fear.  That  (fj  happy 
IS  the  man  thatjcareth  always  with  that  fear  of  caution  which 
renders  hiui  more  watchful  againft  fm  ;  this  being  a  demon- 
flration  of  his  uprightnefs.     And  further  let  it  be  confidered, 

ifi.  That  a  do6lrine  is  not  therefore  true  becaufe  it  is  com- 
fortable ;  if  it  be  liable  to  juft   exceptions   upon  other   ac- 
counts.    For  very  comfortable  to  the  Jews  was  the  doflrine 
of  their  Rabbins,  (g)  That  all  that  were  of  the  feed  o/^ Abraham 
according  to   the  fief  i  ((lyled  in  the  Old  Teftament  the  eUQ) 
fiould  inherit  the  everlafing  kingdom,  xav  a^xxpruXoi.   S/ai,  naX 
axsi^oi,  ncil  aWEtfliTs  zjfios  rov  Seov,    though  they  werefinners,  and 
unfaithful  and    difobedient   towards   God  ;     and    that,    x^v 
a.'^xprc>jXoi  usi  ^co'iiz   yivdirjuvai,   though  they    were  Jinners,  yet, 
if  they  knew  God,  he  would  not  impute  to  them  their  iniquities. 

idly.  Comfortable  to  his  followers  was  that  dodrine  of 
fh)  Sivion  Magus,  That  they  who  believed  'wvMxm,  andhis 
Helen,  might  freely  do  what  they  pleafed,  as  being  to  befaved 
not  by  good  works,  but  by  his  grace ;  which  alfo  was  the 
dodrine  of  the  Valentinians,  who  alfo  held  that  they  were 
perfcEl,  and,  azsipij^oirx  laXoyris,  children  of  the  eledion,  receiv^ 
ing  grace  from  the  unexpreffiblc  conjugation,  (i)  fo  that  it  was 
impoffibU  they  fiould  be  corrupted  whatever  they  did.  To 
which  I  might  add  the  doftrines  of  our  Antinomians  and  oth- 
er Solifdians,  all  very  comfortable  to  men  of  carnal  minds  ; 
but  very  oppofite  to,  and  dellruftive  of,  that  doftrine  which  is 
according  to  Godlinefs. 

idly.  That  a  poffibility  of  falling  into  a  very  great  evil, 
though  it  be  fuch  a  one  into  which  1  fee  daily  others  fall,  and 
to  which  1  may  be  obnoxious,  creates  no  trouble  or  anxiety  to 
any  man,  provided  he  knows  he  cannot  fall  into  it  unlefs  he 
will,  and  choofeth  fo  to  do,  and  unlefs  he  a£ls  contrary  to  all 
the  rules  of  reafon  and  difcretion,  and  the  llrongeft  motives 
and  fufhcient  means  vouchfafed  to  avoid  it.  Men  may  very 
poflibly,  and  too  often  do  embezzle  their  eftates  by  gaming, 
whoring,  drinking,  gormandizing  and  contention  ;  they  often 
forfeit  them  by  mifdemeanors,  hazard  and  lofe  their  lives  by 
duelling,  fedition,  rebellion,  pride  and  ambition  ;  and  yet  no 
wife  man  is  therefore  tormented  with  continual  fears  that  this 

(d)  Phil.  il.  14.- — (e )\  Pet.  i.  it.—ff)  Prov.  xxviii.  14.  xxiv.  «. 
(eJ  J^''^-  M.  Dial,  cum  Tryph.  p.  369,  370. 

f  h J  Ut  liberos  agore  qiiie  velint,  fecLindiiin  enim  ipfius  Gratiam  fal- 
vairi  homines,  led  non  lecunduiu  operas  jiiftas,  Irxn.  Lib.  i.  cap.  ,20. 
Ato  )c  tXsyS/jjw?  vcLVa  TT^iX-flny^  ixrMvx  iv  ixYjOiH  (p(tQo>  e^etlai,  !"•  ^'  9*  F» 
6i.  Ed.  Ox.  ibid.  p.  31! 

Ibid.  p.  30. 


Perfeverance  of  Saints.  g^jr 

■may  te  his  own  cafe,  becaufe  he  knows  he  cennot  fall  into 
thofe  vices  but  by  his  own  choice  ;  that  God  hath  given 
him  reafon  and  underftanding  fufficient  to  preferve  him  from 
them,  and  all  the  motives  which  pleafure,  honor,  temporal 
advantage,  and  his  eternal  intcreft  can  minifter  to  refill  all 
temptations  to  them.  And  in  like  manner  it  being  certain 
that  no  good  Chrijlian  can  fall  from  grace  unlefs  he  will,  and 
even  choofe  to  do  fo  ;  that  he  hath  wifdom  to  difcern  the 
unfpeakable  folly  and  danger  of  fo  doing,  that  God  hath  giv- 
en him  a  new  nature,  and  fo  a  frame  of  fpirit  oppofite  to  all 
temptations  fo  to  do,  and  the  greateft  aids,  encouragements, 
and  the  moft  powerful  motives  to  continue  conllanttothe  end; 
why  fhould  he  have  any  ground  to  live  uncomfortably,  or  to 
abate  of  his  inward  peace,  becaufe  he  is  under  a  remote  poffi- 
bility  of  falling  from  the  divine  favor,  and  not  rather  believ- 
ing to  rejoice  in  hope  of  the  glory  of  God  ?  Note, 

^dly.  That  this  dodrlne  of  the  impolTibility  of  faints  fall- 
ing finally  from  grace,  cannot  be  truly  comfortable  for  two  fig- 
nal  reafons. 

ijl.  Becaufe  though  it  fecms  comfortable  to  a  man,  who 
thinks  himfelf  a  good  Chrijiian,  to  believe  he  ever  fhall  con- 
tinue fo  ;  yet  the  reverfe  of  this  do6lrine  is  as  uncomfortable, 
viz.  that  he  who  does  not  fo  continue  to  the  end,  let  him  have 
been  never  fo  fruitful  in  the  works  of  righteoufnefs,  or  in  the 
labor  of  love,  or  in  religious  duties,  or  in  a  zeal  for  God  and 
goodnefs,  was  never  better  than  an  Hypocrite.  And  then  how 
few  can  be  alfured  of  their  own  fincerity,  or  prove  the  truth 
of  their  faith,  by  better  works  than  they  themfelvcs  confefs  an 
hypocrite  may  do  ?  Now  it  is  at  leaft  as  uncomfortable  to  be 
in  doubt  of  my  fincerity,  as  of  my  continuance  in  the  way  of 
righteoufnefs,  though  I  am  fincere  at  prefent. 

Q.dly.  Let  men  hold  what  doflrines  they  pleafe  ;  yet  as  it  is 
with  them  who  queftion  Providence  and  a  future  judgment, 
their  impious  perfuafions  cannot  remove  their  fears  arifing 
from  the  di6lates  of  a  natural  confcience ;  fo  neither  can  mens 
theological  perfuafions  remove  the  fears  and  doublings  which 
do  as  naturally  arife  from  the  diftates  of  a  confcience  enlight- 
ened by  the  word  of  God.  When  therefore  that  condemns, 
and  doth  pronounce  us  guilty  of  any  wilful  fin,  we  can  have 
no  peace  from  any  thing  but  our  alTurance  that  our  fincere 
repentance  hath  removed  the  guilt ;  but  fhall  be  either  doubt- 
ful of  our  fincerity,  or  our  continuance  in  it.  Wliilft  we 
can  fay  with  David,  (d)  I  have  kept  the  ways  of  the  Lord^ 
and  have  not  wickedly  departed  from  my  God  :  Iwas  aljo  up^ 
right  before  hijn,  and  kept  myf elf  from,  mine  iniquity  :  \Vhilll 

(d)  Pfal.  xviii.  J2,  t^. 


348  PerfcDerance  of  Saints^ 

confolence  doth  not  condemn  us  of  wilful  violations  of  our 
covenant,  there  is  as  much  confidence  in  God  from  our  opin- 
ion, as  from  the  other.  We  can  affure  all  men  that  whilft 
they  love  God,  they  {hall  be  beloved  by  him;  and  that  Aii 
countenance  will  favorably  behold  the  upright.  And  the  oth- 
f  r  do^iririe  can  afford  true  comfort  to  none  whofe  confcience 
doth  condemn  thera  ot  wilful  violations  of  God's  law  ;  that 
15,  of  breaking  the  conditions  of  the  new  covenant,  or  of  not 
jkeeping  his  commandments,  which  is  fo  often  made  the  tell 
of  a  fincere  affeftion  to  our  God  and  Savior.  Either  then 
we  would  have  peace  and  comfort,  though  our  hearts  depait 
'  from  God,  and  deal  unfaithfully  in  our  covenant,  or  only 
whife  our  hearts  do  cleave  unto  him,  and  we  be  not  unfaith- 
ful to  it  ;  it  we  defne  comfort  in  the  lalt  cafe  only,  our  doc- 
trine doth«s  fully  yield  it  as  the  other.  If  in  the  cafe  of  the 
departure  of  the  heart  from  God,  and  breach  of  covenant. 
{ijl'J  We  defire  that  comfort  which  God's  word  plainly  and 
frequently  denies  us,  as  is  apparent  trom  the  very  condition 
of  the  covenant  of  grace,  lincere  obedience,  and  from  the 
threats  it  hath,  denounced  againft  apojlatizcrs,  2dly.  AVe 
•would  have  comfort  when  our  own  heart  cannot  afford  it,  be- 
caufe  it  cannot  at  the  lame  time  thus  condemn.,  and  yet  fpeak 
comfort  to  us.  '^dly.  We  would  have  that  comfort  which 
even  the  doflrine  of  perfeverance  cannot  yield,  feeing  the 
patrons  of  it  do  confefs  that  when  men  fall  into  wilful  fins, 
-though  the;y  lo/e  not  the  title  to  the  divine  favor,  they  lofe  the 
comfort -of  it  till  they  have  repented  ;  that  this  at  prefent  cuts 
off  their  affiu'ance  of  being  God's  children,  and  confec^uently 
of  their  perfev4?rance  to  the  end. 

So  that  the  difference  in  this  cafe  feems  only  to  be  this,  that 
M'heh  men's  hearts  do  thus  condemn  them,  if  they  believe  our 
docfrine,  they  have,  reafon  to  fufpcft  their  fall  from  grace,  by 
violating  the  conditions  of  the  covenant  of  grace  ;  it  they  bp 
of  the  other  perfuafion,  they  have  caufe  to  fufpe£l  their  fincer- 
•ity,  and  fear  that  they  were  never  upright  chri/lians.  And 
tb.e  advantage  on  our  fide  is  this,  that  our  opinion  naturally 
tends  to  render  men  more  careful  to  avoid  all  wilful  violations 
of  the  laws  of  God,  and  more  fpeedy  in  their  repentance,  and 
their  return  unto  their  duties,  than  the  other  doth,  this  bein^ 
a'mofl.  certain  rule  that  that  motive  is  more  forcible  to  engage 
Us  to  an  aclion,  which  renders  the  a£lion  to  which  1  am  en- 
gaged of  abfolute  neceffity  for  the  obtainment  of  the  moft  im- 
portant end,  of  which  1  am  affured  by  performance  of  it,  than 
that  wijich  either  renders  this  end  attainable  without  the  per- 
formance of  that  a8ion,  or  declares  that  another  /lands  abfp- 
liitc'iy  engaged  to  caufe  me  to  perforin  i^ 


Perfeverance  of  Saints,  ^AQ 

Section  II. — Let  us  now  take  a  view  of  the  contrary  doc- 
trine ;  and  feeing  it  aflerts  that  they  who  have  once  attained 
to  the  favor  of  Cod  can  never  fail  from  it,  and  alfo  grants  that 
Zot,  David,  Solomon  and  Peter  were  fuch  perfons  ;  they  mull 
own  that  drunkennefs  and  inceft,  rauvther  and  adultery,  do 
not  put  men  out  of  God's  favor  ;  that  men's  hearts  may  fcj 
be  turned  from  the  Lord  to  the  moft  grofs  idolatry,  even  that 
oj  Ajhlarothy  the  goddefs  oj  the  Zidonians,  and  oj Milcovi  the 
abomination  of  the  Ammonites  ;  that  after  the  moft  folemri 
engagements  to  the  contrary  they  may  deny  C/^r?)?  before  men, 
and  \\i2XyN'\\}a  oaths  ^x\\  execrations,  and  ftill  continue  high 
in  favor  with  God  ;  which  as  it  feems  the  plaineft  contra- 
diftion  to  thofe  numerous  places  oifcriptiire,  which  declare 
thefe  are  fuch  fins,  which  they  who  do  have  no  inheritance' in- 
ike  kingdom  of  God  or  of  Chriji,  and  that  they  are  fins  to  which 
the  law  of  Mofes  threatened  death  Without  admiffion  of  any 
atonement  by  facrifice,  and  the  fevefeft  of  God's  judgments, 
even  the  cajling  of  them  off  for  ever  ;  fo  doth  it  give  a  great 
encouragement  to  thofe  who  have  once  gotten  an  opinion  that 
they  are  the  children  of  God,  to  indulge  themfelves  in  the 
like  iniquities  ;  as  being  never  able  tofcparate  themjrom  the 
love  of  God:  This  doftrine  tending  evidently  to  abate  the 
force  of  all  the  prohibitions  of  fin,  of  all  the  exhortations  to 
avoid  it,  of  all  the  cautions  to  refill  and  flea  from  all  tempta- 
tions to  commit  it,  and  of  all  the  dreadtul  judgments  denounc- 
ed without  exception  againft  all  who  do  commit  it ;  for 
when  once  perfons  being  to  think  that  they  are  out  of  the 
reach  of  the  fevercil  of  thefe  judgments,  and  that  they  cannot 
poflTibly  belong  to  them,  they  cannot  rationally  be  moved  by 
•the  fear  of  them  to  depart  from  that  iniquity  to  which  they 
are  denounced. 

zdly.  It  leffens  the  force  of  all  the  motives  offered  'in  the 
fcripture  to  engage  us  to  perfevere  in  righteoufnefs  and  good- 
nefs,  and  to  have  our  fruit  unto  holinefs,  that  the  end  may  be 
eternal  life  ;  for  an  abfolute  promife  both  of  the  reward,  and 
of  all  means  conducing  to  it,  cannot  fo  powerfully  engage  us 
to  the  purfuit  of  the  faid  means,  as  fuch  a  promife  as  fufpend- 
eth  the  reward  upon  our  own  diligence  in  theufeof  the  means, 
and  fo  gives  place  for  hope  and  lear,  the  two  great  principles 
of  aftion,  both  which  muft  be  excluded  by  ay  abfolute  prom- 
ife, fince  as  we  cannot  rationally  icar  what  cannot  pofiibly  be- 
lal  us,  fo  what  we  are  already  lure  of,  we  do  no  longer  hope 
for,  but  with  the  greateft  confidence  expeft. 

'>^dly.  It  feems  not  well  confiftcnt  with  the  truth,  righteouf- 
nefs and  holincfs  of  God  to  give  an  abfolute  affuranre  of  hij 

(s)  I  Kings  xj.  5,  9. 


350  Perfeveranct  of  Saints* 

favor,  and  the  fruition  of  himfelf  for  ever  to  any  creature, 
though  he  fall  into  the  fins  torementioned  ;  for  though  it  may 
be  faid  he  doth  this  only  by  afTuring  them  that  they  (hall  re- 
pent  ot  thofe  fins,  and  return  to  their  obedience,  yet  doth  not 
this  feem  fuitable  to  his  threats  of  the  fevcreft  of  his  judg- 
ment]* againft  all  perfons  whatfoever,  who  (hall  thus  offend, 
fince  they  were  certainly  defigned  to  deter  them  from  thofe 
fins  by  fear  of  falling  under  thofe  moft  dreadful  judgments, 
whereas  thefe  promiles  are  plain  affurances  that  though  they 
do  commit  them,  they  fhall  not  be  obnoxious  to  thofe  judg- 
ments. They  alfo  feem  contrary  to  the  divine  purity  on  the 
fame  acco^unt  as  tending  to  diminifti  in  others  the  dread  of 
thofe  iniquities  which  they  are  thus  affured  cannot  prove  fatal 
to  them.  In  a  word,  there  is  not  even  the  fhadow  of  a  prom- 
ife  in  the  holy  fcupture,  that  though  fuch  or  fuch  perfons  fall 
into  murder,  adultery,  heathemjli  idolatry,  he  will  not  fuffer 
them  to  die  in  them,  but  will  affuredly  caufe  them  to  repent 
and  turn  to  their  obedience  ;  but  there  is  an  exprefs  declara- 
tion, that  fit  J  when  the  righteous  turneth  away  from  his  rieht. 
eoufnefs  and  committeth  iniquity,  and  doth  according  to  all  the 
abominations  that  the  wicked  man  doth,  all  the  righteoujnefs 
that  he  hath  donejliall  not  be  mentioned,  in  his  trejpafs  that  he 
hath  irefpaJJ'ed,  and  in  the  Jin  that  he  hath  finned,  in  thein  JJiatl 
he  die.  i  he  promifes  ot  the  Old  Tefament  run  in  another 
ilrain  ;  viz.  (w)  The  Lord  will  he  with  you  while  ye  be  with 
him,  hut  if  ye  Jorfake  hi?n  he  will  forfake  you  ;  yea,  he  will 
cafl  you  off  forever  ;  fxj  but  as  for  fuch  as  decline  to  their 
perverfe  ways,  the  Lord  will  lead  thtm  forth  with  the  workers 
of  iniquity  ;  and  the  promifes  of  the  new,  that  he  will  eflab- 
lifh  them,  and  keep  them  from  evil,  .and  preferve  thtm  holy  and 
tinblameable  ;  but  I  find  not  one  promife  in  the  Old  ox  the  New 
Tefament,  that  when  the  righteous  wickedly  depart  from  God, 
and  do  after  the  abominations  of  the  wicked,  they  fliall  yet 
live,  and  not  die  in  their  iniquities. 

Section  III.  It  were  eafy  to  confirm  this  do6tnne  from 
the  concurrent  fuffrage  of  the  ancient  Fathers,  but  this  feems 
to  me  unneceffary  after  the  confeflion  of  the  learned  fyj  Vof 
Jius,  Communem  banc  fuiffe  antiquitatis  fententiam,  that  this 
was  the  comvwnfentence  oj antiquity  ;  and  that  antiquitas  tota 
jndeficibilitati  adverfatur,  all  antiquity  was  contrary  to  this 
do  fir  I  ne  of  the  indefedability  of  the  faints.  The  words  of  the 
Greek  and  Latin  Fathers  which  he  cites  to  prove  this  may  be 
■feen  in  fzj  John  Goodwills  fifteenth  chapter  on  that  fuhjeft, 
vho  alfo  adds  to  them  the  confent  of  many  Proteflants. 

fuJ'Eztk.  xviii.  24. (ii^)i  Cliron.  xxviii.  9.— a  Chron.  xv.  ;.— 

-fxJ  Hal.  cxxv.  5. f.y)  Hift.  Pelas-  L.  6.  Chap.  xii. fzj^t^ 

demp.  Redeemed,  from  Section  5.  to  the  14th. 


^*^ 


DISCOURSE     VI. 


Containing  an  ANSWER  to  THREE  OB- 
JECTIONS    AGAINST    THE     DOCTRINES 

ASSERTED,  and  the  ARGUMENTS  by 

WHICH  THEY  ARE  CONFIRMED. 


CHAPTER      I. 


ObjcHion 


1. 


HE  firft  grand  objeftion  againft  the  force 
of  many  of  the  arguments  ufed  in  thefe 
difcourfes  is  this.  That  they  feem  as 
ftrongly  to  conclude  againft  God's  fore- 
knowledge of  iuture  contigencies,  as  a- 
gainft  his  abfolute  decrees  ;  for  that 
comprehending  the  knowledge  of  what 
all  men  will  do,  it  feenis  as  unreafona- 
ble  to  command,  exhort,  or  tender  mo- 
tives to  men  to  perform  what  God  beforehand  fees  they  will 
not  do,  as  in  cafe  of  what  he  knows  they  cannot  do  ;  and  as 


352  Anfwer  to  Three  OhjeBiom 

contradictory  to  his  goodnefs  to  bring  them  into  the  world 
whom  he  foreknows  will  certainly  be  miferable  through  their 
own  fault,  as  thofe  whom  he  refervethto  be  miferable  through 
the  fault  of  Ada?n.  It  alfo  feenis  as  vain,  fuperfluous  and 
delufory,  to  feem  paffionalely  concerned  that  they  may  be 
faved,  or  to  ufe  patience,  longfuffering,  or  any  other  means 
to  prevent  their  ruin,  or  to  lead  them  to  repentance  whom  he 
certainly  forefaw  would  not  be  by  thefe  means  induced  to  re- 
pent, that  they  might  be  faved,  and  who  infallibly  would 
perifh  ;  as  to  a6l  thus  towards  them  who  lie  under  a  decree  of 
reprobation.     Now, 

Section  I. — Anfioer.  fijl.j  It  is  obfervable,  that  though 
this  argument  be  offered  in  favor  of  the  decrees  of  abfolute 
ele6lion,  and  that  efpecial  grace  which  is  vouchfafed  to  the 
obje61:s  of  it,  which  makes  it  neceffary  for  them  to  be  vejfels 
of"  mercy ^  and  of  that  abfolu'e  reprobation,  which  makes  it 
neceffary  for  all  the  obje£ls  of  it  to  be  vejfds  of  wrath,  and  in- 
fallibly to  fail  of  falvation,  yet  doth  it  plainly  overthrow  them, 
or  render  them  fuperfluous  ;  for  be  it  that  thefe  decrees  were 
made  from  eternity,  yet  feeing  God's  foreknowledge  of  the 
events  «f  all  men,  was  alfo  from  eternity,  muff  he  not  know 
what  would  be  the  condition  of  all  men  when  he  made  thefe 
decrees  ?  And  what  need  then  could  there  be  of  a  decree  for 
that  event  which  was  infallibie,  by  virtue  of  his  foreknowledge 
without  that  decree  ?  Either  he  forefaw  thefe  events  inde- 
pendently on,  and  in  the  fame  moment  that  he  made  thefe  de- 
crees ;  and  then  feeing  the  objefts  of  both  thefe  decrees  are 
the  fame  individual  perfons  which  he  faw  then  would  certain- 
ly be  faved,  or  perifh  independently  upon  them,  what  need 
could  there  be  of  thefe  decrees  to  afcertain  that  event,  which 
his  own  prefcicnce  had  rendered  certain  and  infallible  ?  Or 
elfe  it  muff  be  f^id,  that  God  only  torefaw  thefe  futurecon- 
tmgences,  by  virtue  of  his  decrees,  that  they  fliould  come  to 
pals  ;  and  then  his  decrees  muff  be  betorc  his  knowledge,  and 
the  rcafon  of  it,  and  io  as  this  argument  doth  not  at  all  leffen 
the  horror  of  them,  fo  is  it  obnoxious  to  thefe  dreadful  con- 
fequences. 

ift.  That  it  plainly  renders  God  the  author  of  fin  ;  for  to 
fay  with  Caivin,  Dr.  Twxjs,  and  Rutherford^  Deum  non  alia 
raiione  providere  qu^  futura  funt,  quam  quia  ut  fierent  de- 
cit\'it,God  onl)>  doth  forejee  things. Julurc,  hecaujt  he  hath  de- 
creed they  Jliould  bejh\  is,  faith  Le  Blanc,  to  fay  God  moves 
and  predetermines  the  wills  of  men  to  thofe  things  which  are 
evil.  Now,  who  can  affirnr,  faiih  he,  that  God  antecedently 
decrees  and  determines  the  wills  of  men  to  hate  and  blafpiieine 
him,  and  therefore  forefees  that  they  will  do  fo,  and  not  make 
Gud  the  author  of  thofe   fins  ?    Nor  is  this  lefs  evident  from 


a^ainjl  the  BoBrines  AJftried,  353 

the  way  i\\2X  Alvarez,  and  many  oihtx  fchoolmen  take  to  falve 
this  matter,  viz.  that  God  forefees  the  6vil  men  will  do,  in 
decreto  luo  de  non  dando  efficax  auxilium  ad  vitandum  pec- 
catum,  quoniam  Deo  deferentc,  aut  non  adjuvante  peccatorern 
ne  cadat,  infallibiliier  eft  peccaturus,  in  his  decree  not  to  give 
thcjn  ejicacioiis  help  to  avoid  fin  ;  for  God  thus  dej'ertivg  them, 
or  not  thus  ajjijling  tkejinner,  that  he  may  not  Jail,  he  infalli^ 
bly  will  Jin  ;  tor  either  God  did  not  torefec  the  fin  of  fallen 
angels,  or  of  falling  Adam;  or  elfe,  according  to  this  doftrine, 
muft  render  their  fin  neceflary  by  his  decree  not  to  afford 
them  efficacious  afliftance  to  avoid  it,  and  fo  their  fm  will  be 
no  fin  at  all,  according  to  St.  Anjlin's  definition  of  it,  that  it 
is  the  will  to  do  that  from  which  we  have  freedom  to  abftairi. 
2.  Prefcience  thus  ftated  muft  be  attended  with  a  fatal  necefTi- 
ty,  though  in  this  cafe  it  is  not  God's  foreknowledge,  bet  his 
decrees  which  creates  that  necefhty  ;  ail  things,  upon  this 
fuppofition,  being  neceflary  ;  that  is,  fuch  as  cannot  other- 
wife  be,  not  becaufe  God  foreknows  them,  but  becaufe  by 
his  immutable  decrees  he  hath  made  them  necefTary,  i.  e.  he 
foreknows  them  becaufe  they  are  necelfary,  but  doih  not  make 
them  necefTary,  by  foreknowing  them.     Confider, 

2dly.  That  if  there  were  any  ftrength  in  this  argument,  it 
would  prove  that  we  fhould  net  deny  the  liberty  fuppofed  iii 
all  the  arguments  we  have  ufed  againft  thefe  decrees,  bat 
rather  prefcience  iifelf  ;  for  if  thole  two  things  were  realK> 
inconfiflent,  and  one  of  them  muft  be  denied,  the  introducing 
an  abfolute  neceflity  of  all  our  aftions  which  evidently  de- 
ftroys  all  religion  and  morality,  would  tend  more  of  the  two 
to  the  diflionor  of  God,  than  the  denying  him  a  foreknowl- 
edge. 

^dly.  Obfervc  that  if  thefe  DecretaUJls  may  take  fan£tuary 
in  the  foreknowledge  God  hath  of  things  future,  the  Hob- 
bijls,  and  the  Fatalijls  may  do  the  fame  ;  for  as  I  cannot 
know  how  God's  foreknowledge  is  confiftent  with  the  free- 
dom of  the  will  of  man,  fo  am  I  as  little  able  to  difcern  how- 
it  is  confiftent  with  any  freedom  in  his  aftions,  or  how  God 
can  foreknow  them  whilft  they  are  future,  without  foreknow- 
ing that  there  are  fuch  caufes  as  certainly  and  neceffarily  fhall 
and  muft  produce  them.  And  it  is  very  worthy  of  their  ob- 
fervation  that  the  Hobbijls  having  knowledge  of  chrijlianity^ 
iound  their  doftrine  of  the  neceflity  of  all  things,  and  the  no 
freedom  of  the  will  to  will,  upon  the  ninth  chapter  to  the 
Romans.  Thus  when  Bilhop  (a)  Bramhall  had  objc£ltd 
againft  Hobbs,  that  from  his  do61rine  of  the  necefhty  of  all 
cvcai?,  it  follows  that  pra-ije  and  rcprchcnjion,   reiva.fds  and 

(i)  P.  66^,  669. 


354  ,AnJwtr  to  Three  Objections 

punifliments  are  all   vain  and  unjuft,  and  that  if  God  JJiouId 
openly  forbid,  and  fecretly  necejfitate  the  fame  a&ion,  punijli- 
ing  ?nen  for  what  they  could  not  avoid,  tlitre  would  be  no  be- 
lief among  them  of  heaven  or  hell ;  Mr.  Hobbs  replies  thus : 
"  I  muft  borrow  an   anfwer  from  St.  Paul,   Rom.    ix.  ii.  to 
the  i8th  verfe  :   For  there  is   laid  down  the  very  fame  objec- 
tion in  the  cafe  of  Efau  and  Jacob,   Sec.  for  the  fame  cafe  is 
put  by  St.  Paul ;  and  the  fame  objeftion    in  thefc  words  foL 
lowing,  thou  wilt  afk  me  then,   why  doth   God  complain,  for 
who  hath  refifled  his  will?    To  this  therefore    the  apoflle  an- 
fwers,  not  by  denying  it  was  God's  will,  or  that  the  decree  of 
God  concerning   Efau  was  not  before  he  had  finned,  or  that 
Efau  was  not  neceffitatcd  to  do  what  he  did  ;   but  thus  :    Who 
art  thou,  0  man,  that  rephefi  againfl  God?  Shall  the  work  fay 
unto  the  workman,  why  hafl  thou  made  me  thus  ?  Hath  not  the 
potter  power  over  his  clay,  to  make  one  veffel  to  honor,  and  an~ 
ether  to  dijlionor  ?    To  lay   then  that   God  can  fo    order  the 
world  that  a  fin  may  be  neceffarily  caufed  in  a  man,  I  do  not 
fee  how   it  is  any  diflionor  to  him  ;  I  hold  nothing  in  all  this 
queftion  between  us,   but  what  feems   to  me   not  obfcurely, 
but  mod  exprefsly   faid  in  this  place  by   St.  Paul."     It  alfo 
deferves  to  be    obferved  by  them,    that   the   Fatalifls  of  old 
founded  their  doQrine  upon  the  certainty  of  divine  prefcience 
and  prediftions,  which   they    faid  could   not  be  certain,   ^bj 
Nifi  omnia  quae  fiunt,  quasque  futura  funt  ex  omni  aeternitate 
definita  eflent  fataliter,  if  all  things  done,    or  to  be  done,  had 
not  been  certainly  determined  from  all  eternity.      It   was  the 
fear  of  this,  faith  ^c^  Origen,  which  made  the  Greeks  embrace 
this  impious  do6lrine,  that  God  did  not  foreknow  things    fu- 
ture   and    contingent,    oio(j.c\oi    narrrJOLyKOia^ai  r%  rspxy^ara,  xat 
TO  ip'  rifMv  i/.r,oc/.iJ.cdS  uoj^saOui,  el  6  Qaos  ZTfoyivu/unsi    rx  fjt,iXXovTaf 
they  fuppofing  that  if  God  foreknew  things  future,  all  things 
would  be  neceffary,  and  fu  the  liberty  of  man's  will  could  not  be 
pref'erved  ;  which,  faith  (9  n^<;«,  will    not   follow,   becaufe  it 
inufl  be  owned,    «  Tr,v  zypoyvcoaiv  ccirix'j  rwii  yi-Jco[/.ivct;v,  ro  ^s  sffo- 
fj.Bvov  aiTiov  ra  rotav  Ss  sl'jxi    rriv  •ste^i    xvtS    zsfoyvcijaiv,    not   that 
God's  prefcience  is  the  caufe  of  things  future,    but   that  their 
being  future  is  the  caufe  of  God's  prefcience  that   they  will  be. 
And  this,  faith  Le  Blanc,  is  the  truefl  refolution  of  this  diffii 
cirlty,  that  prefcience  is  not  the  caufe   that  things  are  future, 
hut  their  being  future  is  the  caufe  they  are  forefeen  ;  whence 
it  muft  follow,  that  man's    perifhing  "by  his    own    wllfulnefs, 
^vhen  he  might  not  have  done  fo,  mufl  be  the  caufe  that  God 
forefees  that  he  will  do  {o-,  the  reafon  is,  becaufe  God's  fore- 

(b)  Cic.  dC.  Divin.  1.  3.  n.  14. (c)  Apud  Eufcb.  Pr?ppar.  Ev.  1.  ft. 

C.  II.  p.  2S6,  2S7, 


d^ainjl  the  DoHrinei  udjfericd,  355 

knowledge  neither  makes,  nor  changes  its  obje61  but  fees  it 
as  it  truly  is,  and  fo  mufl  fee  that  a£tion  to  be  freely  and  con- 
tingently future,  which  indeed  is  fo,  and  that  neccffarily  to 
be  future  which  is  fo.  This  is  fo  evident,  that  it  is  owned 
by  fdj  Mr.  Hobbs,  in  thcfe  words  ;  "  That  the  foreknowl- 
edge of  God  Ihould  be  the  caufe  ol  any  thing,  cannot  be  truly 
faid,  for  foreknowledge  is  knowledge,  and  knowledge  depends 
on  the  exiftence  of  the  things  known,  and  not  they  on  it." 
And  therefore  let  it  be  obferved, 

/^thly.  That  God's  prefcience  hath  no  influence  at  all  upon 
our  aQipns.  This  Mr.  Baxter  proves  thus  :  The  word  fu- 
ture, and  poflfible,  applied  to  things  is  terminus  diminuens  ;  for 
to  fay  this  \%  futurum  pojfibile,  is  only  to  fay  this  may  be  ;  and 
to  fay  that  is  fiduruvi,  is  only  to  fay  it  will  be.  Now  to  fay  a 
thing  will  be,  or  may  be  hereafter,  is  to  fay  that  now  it  is  not 
in  being,  that  is,  it  is  nothing  ;  now  nothing  is  no  effeft,  and 
therefore  can  have  no  caufe  ;  therefore  God  is  no  caufe  of 
the  eternal  futurity,  or  pofTibility  of  things.  But  if  this  way 
of  arguing  feems  too  nice  and  fubtie,  1  inquire  farther  : — 
Should  God  by  immediate  revelation  give  me  the  knowledge 
of  the  event  of  any  man's  Hate  or  a6lions,  would  my  knowl- 
edge of  them  have  any  influence  upon  his  anions  ?  Surely 
none  at  all,  and  yet  my  knowledge,  as  far  as  it  is  thus  com- 
municated, would  be  as  certain  and  infallible  as  is  that  of 
God's.  To  illu Urate  this  in  fome  meafur?  by  the  compari- 
fon  of  our  own  knowledge,  we  know  certainly  that  fome 
things  are,  and  that  fome  things  will  be.  as  that  the  fun  will 
rife  tomorrow  ;  and  when  we  thus  know  they  are,  or  u:ill  be, 
they  cannot  but  be  ;  yet  manifefl  it  is  that  our  knowledge 
doth  not  at  all  affetl  the  things  we  thus  know,  to  make  them 
either  more  certain,  or  more  future  than  they  would  be  with- 
out it  :  Now  foreknowledge  in  God  is  knowledge  ;  as  there- 
fore knowledge  has  no  influence  on  things  that  are,  fo  neither 
has  foreknowledge  on  things  that  (hall  be,  and  confequently 
the  foreknowledge  of  any  action  that  would  be  otherwife  free, 
cannot  alter  or  diniinifh  that  freedom  ;  whereas  God's  decree 
of  clefclion  is  powerful  and  a6five,  and  comprehends  the  pre- 
paration and  exhibition  of  fuch  means  as  fhall  unfruflrably 
produce  the  end  ;  and  his  decree  of  reprobation  is  a6nve,  as 
lar  as  action  is  required  to  render  any  man  deficient,  and 
therefore  finful  of  neceflity,  it  being  a  decree  of  withholding 
Iron)  the  objc8s  of  it,  that  grace  which  can  alone  enable  them 
to  do  wliat  God  commands,  or  to  avoid  what  God  forbids  on 
the  fevcrefl  penalty.  Now  fin  having  no  cfFicicjit,  but  only 
a  deficient  caufe,  it  confifling  only  in  not  doing  what  is  coin- 
er/; Br.  p.  665. 


gcS  Anftuer  to  Three  OhjeBions 

mandcd,  and  not  avoiding  what  is  forbidden,  that  which  ren- 
ders it  neceilary  for  rue  to  be  thus  deficient,  muft  lay  me  un» 
der  a  neccflity  of  finning. 

Coroll.  Hence  (2dly.J  arlfeth  another  fignal  difference  be- 
twixt God's  prefcience  and  his  decrees ;  that  God's  prefcience 
renders  no  actions  neceflary,  though  it  fees  fome  are  in  their 
own  natures  fo,  fince  otherwife  it  would,  lay  a  neceffity  on  his 
own  aftions,  he  foreknowing  both  what  he  can  and  will  do  ; 
and  from  all  eternity  foreknowing  what  he  did,  and  will  do  in 
time.  For  example  ;  he  foreknew  that  he  would  create  ^ 
world,  angels  and  men  in  time,  that  he  would  fend  his  fon  into 
the  world  to  die  for  finners,  and  many  things  of  a  like  nature; 
but  this  did  not  make  it  neceffary  that  he  fhould  create  the 
world,  angels  or  men,  or  fend  his  fon  into  the  world,  or  do  all 
this  then  only  when  he  did  Co  ;  and  if  his  foreknowledge  lays 
no  neceffity  upon  himfelf  to  a6t,  nor  any  way  impairs  the 
freedom  of  his  own  a6>ions  ;  why  fhould  it  be. conceived  that 
it  lays  any  neceijity  upon  humane  aftions,  or  impairs  the  free- 
dom of  them  P  Now  if  this  prefcience  doth  not  impair  the 
freedom  of  our  a£lions  any  more  than  if  God  had  nofuch  pre- 
fcience, and  it  be  reafonable  to  give  precepts,  and  tender  ex- 
hortations and  motives  to  men  free  to  perform  what  is  requir- 
ed, and  what  they  are  exhorted,  and  thus  moved  to,  it  muft  be 
reafonable  thus  to  deal  with  men,  notwithflanding  God's  fore- 
knowledge of  their  a6lions  ;  but  it  is  not  fo  with  refpefl  to 
God's  decrees,  his  decree  of  eleftion  comprehending  not  only 
the  end,  but  the  means  to  it*  as  to  be  wrought  by  his  efpecial 
grace,  and  his  unfrufirable  operation,  Vv'hich  I  cannot  refift,  if 
1  cannot  have  the  will  to  refill:  it  ;  and  that  \  cannot  have,  i£ 
this  operation  determines  m^y  will  to  aft  incompliance  with  it, 
and  where  the  fin  confifts  in  a  defeft,  i.  e.  the  not  doing  what 
is  required  and  the  not  avoiding  what  is  forbidden,  the  decree 
of  v/ithhoiding  that  grace  without  which  that  effetl  is  neceffa- 
ry, is  a  decree  that  the  fin  fiiall  be  inevitable,  and  to  theobjefts 
of  it  neceffary. 

c^tkly.  God's  knowledge  reaches  not  only,  ra,  /txsXXovra,  to 
future  contingencies  ;  but  alfo,  rxlv-jccra,  future  pojjibihties^ 
V2Z.'  He  knows  that  fuch  things  may  be,  though  they  never 
will^be,  that  I  might  will  and  do,  what  I  neither  do  nor  will, 
and  abftyin  from  that  1  do  not  abfiain  from,  and  that  I  will  this' 
when  1  might  will  the  contrary  ;  fince  otherwife  1  could  not 
but  will,  and  do  what  1  will  and  do,  and.  could  not  but  abfiain 
IVomwbat  1  do  abftain,  and  fo  l)Oih  my  will  and  actions  inufl. 
be  neceffary,  that  being  fo,  quod  aon  poteft  aliter  fe  habere, 
which  cannot  be otherzvifi:.  Moreover  he  foreiees  not  only  what 
will  be  done,  but  alfo  after  what  manner  it  will  be  done,  that 
free  aftions  will  be  done   freely,  and  ^o  this  prefcience  rather 


ogainjl  ihc  DoBrines  AJferted,  357 

muft  eftablifh  than  take  away  the  freedom  of  our  anions  ;  for 
^f  God  forefees  I  might  abftain  from  what  he  fees  I  will  not 
abftain  from,  and  that  I  might  both  will  and  do  w  hat  he  fees 
i  will  neither  will  nor  do,  as  he  nuift  if  he  fees  that  1  aft  free- 
ly ;  then  he  fees  that  I  may  not  perifh,  when  he  fees  that  I 
will  periih,  and  he  fees  that  1  may  be  willing  and  obedient, 
andfo  ma)'  be  faved,  when  he  fees  that  I  will  not  be  faved ; 
and  then  there  muft  be  place  and  equitable  ground  tor  all  his 
admonitions,  exhortations  and  motives  not  to  perifh,  but  to 
turn  and  live  ;  becaufe  they  are  only  exhortations,  commands 
and  motives  to  do,  and  to  abftain  trom  that  which  he  fees  that 
I  may  freely  do,  or  may  abftain  from,  and  therefore  muft  have 
power  fo  to  do. 

If  you  puzzle  me  with  thefe  inquiries,  how  then  can  God 
certainly  know  I  will  do  what  he  fees  I  may  not  do  ?  Or, 
how  can  that  be  certainly  known  which  neither  in  itfelf,  nor 
in  its  caufes  hath  any  certain  being  ;  but  may  as  well  not  be, 
or  not  be  done,  as  be,  or  be  done  ?  This  brings  me  lojlly  to 
obferve, 

Section  II. — That  this  argument  only  oppofeth  a  great 
difficulty  arifing  from  a  mode  of  knowledge  in  God,  of  which 
we  have  no  idea,  againft  all  the  plain  declarations  of  his  re- 
vealed will,  produced  in  great  abundance,  againft  the  imagin- 
ary decrees  which  men  have  impofed  upon  God  without  juft 
ground.  The  ']\.\6'\c\o\\%  ffj  Le  Bianc,  after  he  had  confid-. 
ered  all  the  ways  the  wit  of  man  had  invented  to  rid  their 
bands  of  this  difficulty,  how  God's  prefcience  could con/ijl  zuitk 
mans  liberty  ;  breaks  forth  into  this  ingenuous  confcftion, 
*'  Such  darknefs  every  where  furrounds  us,  luch  inextricable 
difficulties  occur  in  this  matter,  that  1  think  it  fafeft  for  us 
here  to  confefs  our  ignorance,  and  ferioufiy  to  profefs  the 
knowledge  oj this  is  too  excellent  for  me,  and  fo  fublime,  that  I 
cannot  attain  unto  it  ;  and  to  believe  this  is  one  of  thofe  myf- 
teries  of  which  the  fon  of  Syrac  faith,  (g)  feck  not  ajter  that 
which  is  too  hard  /or  thee  ;  and  fearch  not  irJo  the  things 
that  are  above  thyjtrcngth."  Nor  ts  it  any  JJiame,  faith  fhj 
Air.  Thorndyhe,Jor  a  chrijlian,  or  a  divine  to  profc./s  igno- 
rance, when  the  quejiion  is  how  a  viatter  oj'jaith  is,  or  may  he 
true  :  but  that  in  a  matter  Jo  fubjed  to  common  uuderjlanding, 
as  the  determination  oJ  the  will  by  its  own  choice,  experience 
jujlifying  that  which  faith  makes  the  ground  of  chnftianity, 
and  reafon  of  morality,  I-  fiould  inahe  the  whole  tenor  of  the 
Bible,  the  tender  of  chnjlianily,  the  whole  treaty  of  God  with 
■>nan  concerning  his  happinfs,  delujoiy  and  abufvt,  as  condi- 

ff)  De  Con.  Libert,  luini.  cum  pricfciciir.  n,  43. (g)  Ecclef.  iii. 

2i. /Ay  tpil.  p.ut  2.  p.  200. 


358  Anfwer  to  Three  OhjcStiom 

tioning  for  that  which  no  man  can  flir  hand  or  foot  for,   tilt 
hting  determined  he  cannot  do  otherwift,  becaufe  1  cannot  an- 
fwer an  ohjedioyi  arifingjrom  God'sirefcience  of  future  con- 
tingences,  of  which  I  can  have  no  idea,  feems  to  me  very  rea- 
fonable.     \  anfwer  therefore  to  thefe   obje6lions,   that    God's 
foreknowledge  is  well  confiflent  with  the  freedom  of  man's 
will,  and  the  contingency  of  events,  fmce  otherwife  all  mens 
aftions  muft  be  necefTary,  though  1  know  not  how  it  is  fo,  and 
it  is  therefore  well  confiltent  with  his  power  to  do   the  con- 
trary, and  therefore  his  foreknowledge  that  what  may  not   be, 
certainly  will  be,  though  I  know  not  how  it  is  fo,   and   there- 
fore is  confiftent  with  his  commands  and  prohibitions,  exhor- 
tations, admonitions  and  motives  to  engage  me  to  do   what  I 
will  not  do,  and  with  all  his  commands    and    admonitions  to 
abftain  from    that  from  which  I    will   not   abftain,   becaufe 
the    fame  fcripture   which    afcribes    this    foreknowledge    to 
God,  doth  alfo  affert    my  liberty   to   do,    or  to  refufe  thefe 
things,    charges    mens    fins    and     final    ruin    on   themfelves, 
and  fets  bejore  them   fife  and  death,    bleffing  and    curfng,  re- 
quiring them   to  choofe  the  one,   and  avoid  the  other,  though 
1  know  not  how  both  thefe  things  are  confiflent ;  the   reafon 
of  ray  inability  to  difcern  this  confiftency  being  only  my    ig- 
norance of  what  this  foreknowledge  of  God  is,  or  how  he  doth 
foreknow  future  contingencies;  thus  alfo  is  it  in  other  incom- 
municable attributes  oi  God  ;  v.  g.  I  know  that  the   firft  be- 
ing muft  be,  ens  aje,  from    itfelt,  though  I    have  no   idea  of 
being  from  himfelt  ;  and  alfo  muft  be  from  eternity,    though 
1  have  no  idea  either  of  an  eternity,  nunc  flans,  or  an  eternal 
fucceffion.     1  know    that  God  is   omniprefent,  totus   uhique^ 
though  i  know  not  what  omniprefence  is,   whether   a   m.ulti- 
pllcation,  or  an    extenfion  of  himfell  to  every  uhi,    or  how    a 
fpirit  can  be  extended,  ihe  reafon  is  becaufe  I  am  ignorant  what 
this  omniprefence  is,  or  how  God  is,  or  can  be  fo  ;   as  there- 
fore in  this  cafe  I  am  fatisfied  with  my  experience  or  knowl- 
edge of  his  aftions  in  all  places  that  he  is   fo,  fo  ought  I  to  be 
fatisfied  with  the  like   experience  that  notwithftanding  God's 
foreknowledge  I  have  as  much  freewill  as   if  there  were   no 
fuch  foreknowledge,  though  \  am  not   able  to   reconcile  my 
freewill  to  God's  foreknowledge. 

Obj.  But  then  why  may  it  not  be  faid  in  like  manner,  that 
all  that  you  have  offered  again  ft  thefe  decrees  from  the  confid  - 
eration  of  divine  jufticc,  holincfs,  truth  and  fincerity,  good- 
nefsand  mercy,  may  be  confiftent  with  thofe  attributes  though 
we  know  not  how  they  can  be  fo. 

Anjxver.    To  this  I  anfwer,  17?.  That  this  is  one  fignal  di! 
terence  between  thefe  two  cafes,   that  the   divine   prcfcience* 
hath  been  ai'.vays  owned  by  all  chriftians  from  the  beginning,, 


againjl  the  Docirines  AJferied,  3/55 

as  a  neceflary  part  of  chriftianity,  till  Socinus  began  to  quef- 
tion  it  ;  whereas  thefe  ablblute  decrees  were  never  known, 
much  lefs  afferted  by  any  chrijlian,  till  St.  Aujliiis  time. 
Now  againfl  a  controverted  point  we  have  a  right  to  argue 
from  the  evident  abfurdities  which  jioWow  from  it,  and  the 
contradiflion  that  it  bears  to  the  communicable  attributes  of 
God  ;  whereas  againfl  a  neceffary  article  of  faith,  viz.  the 
refurreflion  of  our  bodies,  we  can  plead  no  difficulties  of  ap- 
prehending how  they  can  be  raifed,  and  againfl:  an  avowed 
attribute  of  God  ;  viz.  his  eternity  or  omniprefence,  we  can 
raife  no  objeflions  from  the  to  zsus,  or  an  inquiry,  how  can 
this  be  ?  becaufe  incomprehenfibility  is  owned  as  an  attribute 
of  the  divine  nature  ;  i.  e.  we  own  his  nature  and  incommuni- 
cable attributes  cannot  be  comprehended  by  a  finite  mind,  and 
fo  our  arguments  about  the  manner  of  their  exiftence,  or  their 
a£lions,  only  do  betray  our  ignorance.     But  then, 

2dly.  As  to  God's  communicable  attributes,  the  matter  is 
far  otherwife,  for  we  are  called  to  imitate,  and  to  rcfemble  him 
in  them  ;  to  be  holy  as  God  is  holy,  righteous  as  he  u  righteous^ 
hind  and  vierciful  as  our  heavenly  father  is  merrijul ;  his 
truth  and  jaiihfulnefs  and  his  fincerity  is  the  ground  of  our 
faith,  hope  and  dependance  on  him,  and  our  expeftation  o£ 
good  things  from  him,  and  therefore  we  mufl  have  jufl  and 
true  ideas  of  thefe  things,  though  thefe  ideas  in  this  flate  of 
imperfcftion  will  be  flill  imperfeft.  This  I  find  very  well 
illuflrated  and  confirmed  by  Dr.  Sherlock,  in  his  anfwer  to  that 
inquiry  how  far  the  unfearchablencfs  of  God's  judgments  is 
an  anfwer  to  the  difficulties  of  providence  ;  v.  g.  "  There  is 
great  reafon  for  this  inquiry  that  no  man  may  prefume  to  at- 
tribute any  thing  to  God  which  can  never  be  reconciled  with 
the  common  notions  of  good  and  evil,  jufl  and  unjufl,  upon 
this  pretence,  that  the  ways  and  judgments  (add,  and  the  at- 
tributes) of  God  are  unfearchable  and  unaccountable,  and  that 
we  ought  not  to  demand  a  reafon  of  them. 

*'  That  there  are  fuch  men  in  the  world  is  fufliciently  known 
to  thofe  who  underfland  any  thing  of  fome  modern  contro- 
Verfies  in  religion  ;  I  need  inflancc  at  prefent  only  in  the 
^  doflnne  of  eternal  and  abfolute  elc£lion  and  reprobation,  oa 
which  a  great  many  other  fuch  like  unaccountable  doclrmes 
depend,  that  God  created  the  fargreatefl  part  of  mankind  on 
puipofe  to  make  them  miferable,  or  at  leafl  as  others  flate  it, 
that  he  ordered  and  decreed,  or,  which  is  the  fame  thing,  ef- 
fefinally  permitted  the  fin  and  fall  of  Adam,  that  he  might 
glorify  his  mercy  in  choofing  fome  few  out  of  the  corrupt  mafs 
of  mankind  to  be  veffels  of  glory,  and  to  glorify  his  juflicc  in  the 
eternal  punifhment  of  all  others,  even  of  reprobated  infants,  as 
invoJved  in  the  guilt  of  Adam's  fin.     Now  thus  far  I  confefs 


360  Anfwer  to  Three  OhjeBiom 

that  they  are  in  the  right  that  thefe  are  very  unaccountable  doc- 
trines ;  for  to  make  creatures  on  purpofe  to  make  them  mil- 
erable,  is  contrary  to  all  the  notions  we  have  of  juft  and 
good. 

"  But  though  we  readily  confefs  that  the  ways  and  judg* 
ments  of  God  are  unfearchable,  yet  men  mud  not  think,  upon 
this  pretence,  to  attribute  what  they  pleafe  to  God,  how  ab- 
lurd,  unreafonable  and  unjuft  foever  it  be,  and  then  fhelter 
themfelves  againft  all  objeftions  by  refolving  all  into  the  un- 
accountable will  and  pleafure  ot  God  ;  for  God  hath  no  fuch 
unaccountable  will  as  this  is,  to  do  fuch  things  as  manifeftly 
contraditl  all  the  notions  which  mankind  have  of  good  and 
evil. 

"  God  himfeli  declares  his  abhorrence  of  all  fuch  imputa* 
tions  as  thefe.  as  infinitely  injurious  to  him,  and  appeals  to 
the  common  notions  of  what  is  juft  and  equal,  to  jufliiy  the 
general  rules  of  his  providence  againft  the  imputations  of  in- 
juftice  in  punilhing  the  Jews  tor  their  father's  fins,  by  fay- 
ing fir  ft,  {"ij  all  fouls  are  mine^  as  well  the  foul  of  the  fon,  as 
of  the  father  ;  and  therefore  he  could  not  be  thus  partial  to  one 
of  them  above  the  other,  and  by  declaring  that  the  general 
rule  of  his  providence  was  this,  to  do  good  to  tJUm  that  were 
good,  and  who  continued  in  his  goodnefs,  and  to  punifh  them 
who  continued  in  their  wickednefs  without  repentance,  or 
turned  away  from  their  righteoufnefs  ;  and  then  leaving  it  to 
xhtir:  own ']\.\^gvcitnisfkj  whether  his  ways  were  not  equal  i 
and  eUewhere  declaring  what  he  had  done  to  his  vineyard  10 
make  her  fruitful,  and  yet  how  unfruitful  fhe  remained  after 
all  his  care,  and  leaving  all  men  io judge  betwixt  him  and  his 
vinexard. 

"  Thus  it  is  too  certain,  that  much  the  greateft  part  of  the 
world  will  be  finally  mlferable  ;  and  this  is  very  reconcileable 
to  the- juftice  of  God,  if  the  greateft  part  of  mankind  will  be 
wicked,  and  fo  deferve  to  be  miferable  :  But  to  fay  that  God 
created  the  greateft  part  of  mankind,  or  that  he  created  any 
one  man  under  the  abfolute  decree  of  reprobation,  that  he 
made  them  to  make  them  miferable,  can  never  be  juftified  by  -k 
the  unaccountable  will  and  pleafure  of  God  ;  becaufe  it  is 
notorioufly  unjuft,  if  mankind  are  competent  judges  of  what 
is  juft   and  unjuft." 

In  fine,  this  is  all  the  Atheifl  endeavors  to  prove,  and  all 
that  he  dcfires  (liould  be  granted  him,  to  confute  the  belief  of 
a  God  and  a  Providence ;  that  God  does  fuch  things  as  we 
C'ln  give  no  fatisfatlorv  account  of,  does  him  little  fervice, 
becaufe  the  unfearchable   wifdom  of  God  anfwers  fuch  diffi- 

(i)  Ezek.  xvlii.  ani  Chup.  xxxiii. fn)  Ifa.  v.  3. 


againjl  the  DoHrines  AJfertcd.  ^fii 

culties;  but  if  we  will  grant  him  that  God  a£ls  by  fuch  rules 
as   al!  men  who  judge  impartially,   according  to  ihe  natural 
notions  and  the  natural   fenfe  which  we  have  of  juftice,  mull 
think  unjuft,    this  is  what  we   would  have  ;    and  he  will  give 
\xs  leave  to  talk  as  much  as  we  pleafe  of  the  arbitrary  and  fov- 
ereign  will  of  God,    but  he  will  believe  no  fuch  God  :     For 
this  is  not  the  natural  notion  of  a  God  to  be  arbitrary,    but  to 
be  juft  and  good  ;  and  to  fay  that  God  is  good  and  juft,   but 
not  good  and  juft,  as  men  underlland  goodnels  and  juftice,  is 
to  fay  that  we  have  no  natural  notion  otthe  goodnefs  and  juU 
tice  of  God,  and  then  wecan  have  no  natural  notion  ot  a  God; 
for  if  the  natural  notion  oi  a  God  be  this,  that  he    is  juft    and 
good,  it  feems  hard  to  think  that  we  Ihould  have   the    natural 
notion  of  a  good  and  juft  God,   without   having  any    natural 
notion  what  his  goodnefs  and  juftice  is  ;  but  inftcad    of  that, 
fhould  have  fuch  natural  notions  of  juftice  and   goodnefs,   as 
(if  we  believe  whatfome  men  fay  oi  vjodj  can  never  be  recon- 
ciled with  his  being  juft  and  good.     Add  to  this  thofe  excel- 
lent words  oi  (aj  Dr.   Tillotjon  :  "  However  we  may  be  at  a 
lofs  in  our  conceptions  of  God's  infinite  knowledge  and  pow- 
er, yet  goodnefs,  and  juftice  and  truth,  are   notions    eafy    and 
familiar,  and  if  we  could  not  underftand  thefe,  the  whole  Bi- 
ble would  be  infignificant  to  us  ;  for  all  revelation  from  God 
fuppofeth  us  to  know  what  is  meant  by  goodnefs,  juftice   and 
truth,  and  therefore  no  man  can  entertain  any  notion  of  God, 
which  plainly  contradi£ls  thefe,  and  it  is  looHCh  for  any    man 
to  pretend  that  he  cannot  know  what   goodnefs,    and  juftice, 
and  truth  in  God  are  ;  for  it  we  do  not  know  this,  it  is  all  one 
to  us  whether  God  be  good  or  not,  nor  could  we   imitate   his 
goodnefs  ;  for  he  that  imitates,  endeavors  to  make  himfelflike 
fomething  that  he  knows,  and  muftof  neceflitv  have  fome  idea 
of  that  to  which   he  aims  to  be  like.     So  that   if  jve   had  no 
certain  and  fettled  notion  of  the  goodnefs,  juftice  and  truth 
of  God,  he  would  be  altogether    an  unintelligible  being  ;  and 
religion,  which  confifts  in  the  imitation  of  him,  would  be  ut- 
terly   impoffible."     And  thofe  words  of  his  in  his  ferraon  on 
God's  foreknowledge,  (bj  "  If  God's  exhortaiioiis  were  not 
ferious,  he  could  not  torefee  the  final   impenitency   of  men  ; 
for  to  torefee  mens  final  impenitency  is  to  forefee  their  wilful 
contempt  ot  God's    warnings  and  exhortations,    and  iheir  re- 
je6lion  ot  his  grace  ;     mens  wilful  contempt  of  his  warnings 
and   exhortations  cannot  be  forefeen,    unlefs  God  forefee  that 
his  exhortations  are  ferious,  and  in  good  earneft." 

ShCTiON   111. — Otje'iion  2. — 2dly.   It  is  objeQcd,  that  by 
our  dottrine  we  weaken  the  providence  of   God  ;    for   if  he 

/■flj/ Serm,  of  the  pcrfe(ition  of  God,  p.  15,16. (hJ^.iCi.. 

Z  z 


3 ^'2  Anfwer  to  Three  OljeBioni 

doth  not  order,  and  efFe6lually  move  the  wills  of  men,  he  can- 
not compafs  the  defigns  of  providence. 

AnJ'zver.  This  obje6lion  will  receive  the  fliorter  anfwer, 
becaufe  it  falls  into  this  great  abfurdity,  that  it  makes  God  as 
much  the  author  of  all  the  evil  as  of  all  the  good  that  is  done 
in  the  world  ;  for  as  his  providences  have  for  their  objeft, 
evil  aflions  as  well  as  good,  fo  is  it  evident  that  it  is  as  ne- 
celTary  for  accoraplifliing  the  ends  of  it,  that  he  ihould  as  ef- 
feftually  move  the  wills  of  men  to  the  one  as  to  the  other  ; 
as  in  the  cafe  of  Jofeph's  brethren,  Judas  betraying  his  maf. 
ter,  and  the  Jews  clamoring  for  his  death.  So  that  we  may 
anfwer  this  argument  with  that  of  the  fon  of  Syrack,  fcj  Say 
not  thou,  he  hath  cavfed  me  to  err^  for  he  hath  no  need  oj  the 
finjul  man.     But, 

Anfwer  ^.—7. dly.  To  anfwer  more  particularly,  thefe  things 
fecm  only  ncceflary  to  accomplilh  all  tflo  defigns  of  provi- 
dence. 

\fl.  That  God  hath  a  perfe6l  profpeft  of  the  events  of  all 
aflions,  as  well  of  thofe  which  proceed  from  the  free  will  of 
man,  as  of  thofe  which  ifTue  from  natural  caufes,  for  if  he 
can  difcern  as  well  what  moral  caufes  will  produce  fuch  ef- 
iefts  in  free  agcntfe,  as  what  phyfical  caufes  will  produce  their 
effects  in  natural  agents,  it  muft  be  evidently  the  fame  thing 
as  to  all  the  interefts  and  concerns  of  providence,  to  compa^ 
his  defigns  by  moral,  as  by  phyfical  and  natural  caufes. 

^dly.  That  he  hath  infinite  wifdom  to  direfl  thofe  aftions 
to  their  proper  ends,  and  caufe  the  good  and  evil  done  by 
men  to  ferve  the  ends  of  his  providence,  both  towards  them- 
felves  and  others. 

'^dly.  That  he  hath  power  to  reftrain  them  from  the  execu- 
tion oi  thofe  purpofes  which  would  thwart  the  defigns  of  his 
providence,  either  by  difabling  them  from  bringing  their  de- 
figns to  pafs,  or  by  withdrawing  the  fubjeft  or  the  objeft  of 
them,  or  by  fuch  difpenfations  as  he  fees  will  turn  the  bents 
of  their  hearts  another  way,  or  by  infinite  other  means  his 
wifdom  can  difcern  and  order,  and  his  power  can  effeft  with- 
out laying  any  force  or  neceflity  upon  the  wills  of  men  ;  for 
if  there  be  no  aftion  of  any  free  agent  which  he  cannot  thus 
reftrain,  when  it  thwarts  the  defigns  of  his  providence,  if  he 
permits  no  aftion  which  he  cannot  order  fo  as  to  accomplifli 
the  defigns  of  it,  it  is  evident  that  nothing  is,  or  can  be  fur- 
ther requifite  to  the  due  ordering  of  all  events  according  to 
his  providence.     But, 

StCTioN  IV. — Anfwer  3. — '^dly.  Though  this  argument 
from  providence  doth  not  concern  us  in  the  Icaff,  yet  it  feems 

(c)  Chap.  X.V.  12. 


againjl  the  DoHrmes  Averted.  363 

evidently  to  overthrow  the  contrary  doftrine  ;  for  what  an- 
fwer  can  they  return  to  thefe  inquiries  ? 

ijl.  Is  it  confident  with  the  jultice  oi  providence  to  wrap 
up  all  mens  £ate  in  that  of  (^dj  Adam's  ?  So  that  had  he  con- 
tinued in  his  righteoufnefs  all  the  time  before  he  begat  a  fon, 
noneot  tfis  pouerity  fhould  have  been  the  better  for  it,  pro- 
vided that  he  had  finned  the  day  before ;  but  if  he  once  tranf- 
grelFed,  ail  his  poflerity,  to  the  end  ot  the  world,  ftiould  be  on 
that  account  the  obje6ls  of  God's  wrath,  and  obnoxious  to  e- 
ternal  damnation  :  Yea,  that  if  he  finned  but  once,  all  men, 
even  the  new  bora  infant,  (hould  be  liable  to  all  thefe  mifer- 
ies  on  that  account  ;  but  though  he  repented  of  that  fin  a 
thoufand  tin-.es,  not  one  of  them  fiiould  be  the  better  for  it, 
though  the  fame  arbitrary  will  and  decree  of  God  could  have 
made  the  penitent  will  ol  Adam,  before  he  had  begotten  any 
children,  the  penitent  will  of  us  all,  as  well  as  the  finful  will 
of  Adam,  the  finful  will  of  us  all  ;  and  could  have  made  him 
to  fuftain  the  perfon  of  all  mankind  when  he  repented,  as  well 
as  when  he  finned  in  eating  the  forbidden  fruit ;  or  could 
have  made  a  compact  with  him,  that  if  he  repented  of  that  fin, 
all  men  fhould  be  refiored  to  his  grace  and  favor  by  it,  as  well 
as  he  is  fuppofed  to  have  made  a  compaft,  that  if  he  finned, 
all  his  poflerity  fhould  become  the  objefts  of  his  wrath  upon 
that  fole  account. 

Q.dly.  Is  it  not  one  great  part  of  providence  to  give  men 
laws  for  the  dire£lion  of  their  aftions,  prefcribing  what  he 
would  have  men  do  and  leave  undone ;  and  that  under  a 
promife  of  reward  to  the  obedient,  and  a  declaration  that  he 
will  certainly  and  feverely  punifli  the  wilful  and  impenitent 
ofTender  ?  Now  do  not  they  dellroy  both  the  juflice  and  wif- 
dom  of  this  providence,  ^vho  introduce  God  after  the  fall, 
(which,  fay  they,  had  made  man  utterly  unable  to  do  any 
thing  truly  good,  or  avoid  doing  evil  in  any  thing  he  doth) 
giving  laws  pofitive  and  negative  for  the  dire£lion  of  his  ac- 
tions, with  threats  of  the  fevereft  and  mofl  falling  punifhments 
if  he  negleft  to  do  what  is  required,  and  to  avoid  what  is  for- 
bidden ;  and  that  after  his  own  decree,  de  non  dando  cfficax 
auxiliuni  ad  vitandum  peccatum,  of  withholding  from  him  the 
ajfijlance  abjolutely  nectjfary  to  his  doing  the  good  requned,  or 
avoiding  the  forbidden  evil.  From  whence  it  neceffarily  follows, 
that  he  to  whom  thofe  precepts  were  given,  was  then  incapable 
without  that  affiftance  of  doing  the  good  required,  or  avoid- 
ing the  forbidden  evil,  efpccially  if  we  confider,  t^iat  in  the 
nature  ot  the  thing,  and  in  the  opinion  ot  philofophers,  Caufa 
deficiens  in  rebus  necefTariis,  ad  caufam  per  fc  cfiicicntcm  re- 

((i}  Ccn.  V,  3. 


364  Anfwer  to  Thret  Ohje^iom 

duccnda  eft,  in  things  ntceffary,  the  deficient  caiife  fnujl  be  re* 
duced  to  the  ejficient  ;  and  in  this  cafe  the  reafon  of  it  is  evi- 
dent, becaufe  the  not  doing  what  is  required,  or  not  avoiding 
what  is  forbidden,  being  a  deleft,  mult  follow  from  the  por- 
tion of  the  neceffary  caufe  of  that  deficiency. 

o^diy.  Is  it  confiflent  with  the  juflice  of  providence,  to  ag- 
gravate the  fins  ot  reprobates  on  this  account,  that  they  knew 
their  Lord's  unll  and  did  it  not,  provided  that  knowledge  ren- 
dered them  no  more  able  tq  do  it  than  the  moft  ignorant  of 
j-nen,  or  to  make  it  fuch  an  a^ggravation  of  the  fins  of  <?^ri/l 
tians,  that  they  are  committed  agai nil  greater  light,  and 
ihonger  motives  to  perform  their  duty  than  ever  was  vouch- 
fafcd  to  the  Heathen  world  ;  if,  after  this,  they  of  them  who 
lie  under  God's  decree  of  preterition,  are  as  unable  to  perform 
that  duty  as  the  worit  of  Heathens  ? 

^thly.  Is  it  fuitable  to  the  holinefs  of  providence,  or  to  that 
purity  v/hich  is  eiTential  to  the  divine  nature,  and  makes  it 
neceltar,y  for  hirn  to  bear  a  flrong  a{fe6tion  to,  and  to  be  high- 
ly pleafed  wit'i  tlie  holinefs  of  all  that  are  thus  like  unto,  him, 
and  to  reward  them  for  it  with  the  enjoyment  of  bimfelf,  notr 
withilanding  abfolqtely  to  decree  not  to  afford  to  the  greateft 
part  ol  theiri  to  whom  he  hath  given  his  holy  commandments, 
that  aid,  which  he  fres  abfoluiely  neceffary  to  enable  them  to 
be  holy,  and  without  which  they  lie  under  an  abfoluie  inca- 
pacity of  being  holy  R        ' 

■  c^thly.  Is  It  reconcileable  to  the  goodnefs  of  providence,  or 
to  the  kindnefs.  philanthropy,  the  mercy  and  compaflion  of 
our  gracious  God  m  all  his  providential  difpenfations,  fo 
highly  magnified  in  holy  fcTipture,  to  deal  with  men  accord- 
ing to  the  tenor  of  thefe  doftrines  ?,  ?'.  g.  ,Can  we  conceive_ 
he  is  a  God  full  cf  compajjicn,  and  one  tchoje  tender  mercies 
are  over  all  his  works,  who  feeing  fo  many  rpillions  of  mil- 
lions of  precious  fouls-  which  he  had  made  and  fent  into  the 
world,  equally  wanting,  and  equally  capable  of  his  favor,  (he 
having  alfo  equal  reafon  to  afford  it  as  well  to  them  as  any 
other  fouls  v.-hich  were  his  offspring)  paffed  an  ablolute  de- 
cree to  vouchfafe  his  favor  only  to  a  little  remnant  of  them, 
leaving  the  far  greateff  part  of  them  under  a  fad  neceffity  of 
perilling  everlaftingly  for  the  offence  of  their  forefather  Ad^ 
am,  committed  long  before  they  had  a  being  ;  fo  that  they 
muftbe  as  fure  to  be  damne4  eternally,  as  they  are  to  be  born 
in  time.  Can  he  be  truly  ftyled  a  God  of  great  goodnefs,  or 
Qf  rich  mercy  to  fuch  men  ?  Or  a  true  lover  ot  their  fouls  ? 
Can  he  uprightly  declare  he  ufed  all  his  difpenfations  to  re- 
cover them  from  a  perifhing  condition,  becanje  he  had  com- 
pajjion  on  them  ?  And  yet  have  determined  from  all  eternity 
to  leave  them  in  a  remeQilefs  condition  ?  Can  he  afk  in  good 


dgainjl  the  Do^rines  AJferUd,  365 

earned  what  he  could  have  done  more  to  make  them  fruitful  in 
good  works  than  he  had  done  ?  Can  he  declare  he  was  long- 
Jiiffenng  towards  them  because  he  zoas  not  willing  they  fhould 
perifh,  but  rather  by  his  patience  Should  be  led  unto  repent- 
ance ;  and  yet,  from  all  eternity,  decree  to  leave  them  under 
a  fad  neceflity  of  perifliing,  and  to  deny  them  that  afllft- 
ance  which  could  alone  produce  within  them  repentance  unto 
life  ? 

6lkly.  Doth  it  comport  with  the  wifdom  of  providence,  to 
promife  or  to  threaten  upon  impofTible  conditions,  an  impoflibie 
condition  being  in  true  conftruftion,  none  at  all  ;  how  much 
lefs  will  it  comportwith  the  fame  wifdom  to  tender  the  convcnant 
of  grace  to  all  mankind  to  whom  the  gofpel  is  vouchfafed  upon 
conditions  which  the  moll  part  ot  them,  before  that  convenant 
was  eflabliflied,  were  utterly  unable  to  perform,  and  who  by 
God's  decree  of  preterition  were  inevitably  lett  under  thatdif- 
ability;  orto  declare  he exercifed  fuch  providences  towards  his 
people  to  try  them,  thus  difabled,  whether  they  would  obey  his 
commandments  or  not,  i.  e.  whether  they  would  exercife 
thofe  faculties  which,  under  that  difability,  tliey  could  not  ex- 
ercife ?  Is  it  agreeable  to  this  wifdom  to  be  dill  foliciting, 
entreating,  challiftng,puni{hing,  alluring  and  fending  prophets, 
preachers,  meffeng  rs  to  engage  them  to  do  what  his  decree,  de 
non  dando  auxilium  neceffarium,  of  not  affording  the  aid  necef 
fary  for  thofe  ends,  had  rendered  it  impollible  for  them  to  do  ? 
Surely  thele  dealings  mull  import  this,  that  Godfaw  they  might 
have  done  what,  througli  want  of  due  attention,  confideration 
and  refleftion,  they  did  not  ;  or  that  he  palhonately  defired 
that  might  be  done,  which  only  was  not  done,  becaufe  he  di4 
not  unfruftrable  work  the  change  in  them  ?  That  is,  he  feri- 
cully  defired  and  wilhed  they  had  been  of  the  number  of  his 
eledl,  when  he  himfelf,  by  an  abfolute  decree  from  all  eternity, 
^ad  excluded  them  out  of  that  number. 

jthly.  On  the  other  baud,  can  it  accord  with  the  fame  wif- 
dom ot  providence  to  threaten  the  feverell  judgments  to  them, 
Wihey  repented  not,  or  if  they  turned  away  from  their  -right- 
eoiifnefs,  or  fell  away  from  their  own  fledfajlnefs,  or  endured 
not  to  the  end,  whom  he  had  abfolntely  decreed  to  give  repen- 
tance to,  and  by  continuance  in  welldoing  to  prefcrve  them  to 
a  blefled  immortality  ;  or  to  caution  them  not  to  do  fo,  or  to 
inquire  whether  temptations  had  not  prevailed  upon  them  fo 
to  do,  or  bid  them  fear  left  they  fhould  do  fo. 

'^thly.  Is  it  fuitable  to  the  fincerity  of  his  providential  dif- 
penfations,  of  which  his  dealings  with  men  by  his  revealed  will 
towards  them,  make  fo  great  a  part,  to  move  them  to  the  per- 
formance of  tljeir  duty  onl)'  by  Tnotives  which  he  knows  can- 
iint  work  upon  them  without  ihat  farther  aid  he  from  eternity 


3$$  Anfwer  to  Three  Ohje^ieni, 

hath  determined  to  deny  them  ;  or  to  call  keavsn  and  earth  to 
zvitnefs  that  he  had  Jet  before  theiyi  Ufa  and  death,  good  and  evil 
and  therefore  required  them  to  choofe  the  good,  and  refufe  the 
£vilt  when  he  before  hand  Jcnew  it  was  impofTible  for  moft  of 
them  to  do  either  ;  and  after  all  to  inquire  what  could  he  have 
done  more  to  render  them  obedient,  to  afk  why  they  would  not 
l>e  made  clean  ?  Or  when  this  would  once  be  ?  And  to  wonder 
at  their  unbelief,  and  upbraid  them  for  their  impenitence,  and 
to  complain  that,  after  fuch  engaging  difpenfations,  and  fuch 
judgments,  they  repeated  not,  they  turned  not  to  him,  or  only 
did  ihh  /eigne dly  ?  Or,  laftly,  to  fend  his  meflengers  to  them 
with  this  encouragement,  zV  way  be  they  will  covjider ,  it  may 
be  they  will  return  from  their  evil  ways,  it  may  be  they  will 
reverence  my  Jon  ;  for  what  room  can  there  be  for  any  of  thefe 
fuppofitions,  where  the  efFeft  depends  on  God's  own  imme- 
diate a61;ingupon  the  heart,,and  not  upon  any  hearing,  orcon- 
fideration  of  man  without  it,  or  upon  any  difpofitions  in  them, 
or  any  means  that  they  can  ufe  to  move  him  to  enable  them 
to  do  it. 

Or  laflly.  Is  it  fuitable  to  the  fame  wifdom  and  fincerity  to 
move  fuch  perfons  by  promifes  to  repent  and  believe,  and  to 
require  them,  having  Jnch  promijes  to  cleanfe  themjelvesjrom 
allfilthinejs  ojfleJJi  and  Jpirit,  perjeding  holinefs  in  the  Jear 
of  God  ?  For  feeing  to  call  men  to  faith  and  repentance,  is  to 
call  men  to  believe  to  the  Jalvation  oj  their  fouls,  znAlo  repent 
that  they  may  live  and  not  die,  and  therefore  to  be  ferioufly 
willing  they  fiiould  be  faved  and  not  perifh,  and  to  pafs  ante- 
cedently a  decree  of  preterition  on  the  fame  men,  is  ferioufly 
to  will  they  fhall  not  be  faved,  but  fhall  inevitably  perifii  ; 
what  wit  of  man  can  fliew  how  God  can  be  ferious  in  calling 
fuch  men  to  faith  and  repentance,  much  lefs  in  his  concern, 
that  they  might  do  fo,  or  in  his  trouble,  that  they  have  not 
done  fo,  and  yet  be  ferious  and  in  good  earnell  in  his  ante- 
cedent decree  to  deny  them  that  aid,  without  which  they  never 
can  believe  or  repent  ? 


cgainjl  the.  DoHrines  Afferied,  3S7 


CHAPTER     11. 


X  HE  third  and  laft  objeftion  refpefting  the  ftate  of  Heathens^. 
to  whom  thegofpel  either  never  hath  been  tendered,  or  who 
for  many  ages  have  been  deprived  of  the  knowledge  of  it,  be- 
ing of  more  importance,  requires  a  more  large  confideration, 
and  therefore  in  this  chapter  1  fliall  offer  what  I  can  produce 
in  the  difcuflion  of  it. 

ObjeElion.  The  difficulty,  as  it  is  abflrafled  from  this  con- 
troverfy,  is  propounded  by  (t)  Dr.  Sherlock  thus  :  '*  That 
fince  all  men  have  immortal  fouls,  and  mull  be  happy  or  mif- 
erable  forever,  God  fhould  for  fo  many  ages  fuffer  the  whole 
world,  excepting  the  Jews,  to  live  in  ignorance,  and  in  Pagan 
idolatry  and  fuperllition,  that  Ckrijl  came  fo  late  into  the 
world  to  reveal  the  true  God,  and  to  publifh  the  gofpel  to 
them  ;  and  that  fo  great  a  part  of  the  world  flill  are  Pagans 
and  Mahometans,  and  that  10  little  a  ^zxt  oiiha  chriJlian-worM, 
retain  the  true  faith  and  worlhip  of  Chrijl.  This  is  ten  thou- 
fand  times  a  greater  difficulty  than  any  prefent  evils  and  ca- 
lamities ;  becaufe  the  confequences  of  it  reach  to  eternity." 

Anjwer.  "  But  then  the  whole  difficulty  is  no  more  than 
this,  that  we  know  not  what  the  condition  of  fuch  men  is  in 
the  other  world,  who  lived  in  invincible  ignorance  of  the  true 
God,  and  of  our  Savior  Jcjus  Chrijl  in  this ;  this  we  confefs 
we  do  not  know,  but  believe  fo  well  of  God,  that  we  are  ver- 
ily perfuaded,  could  we  fee  what  their  ftate  will  be  in  another 
world,  we  fhould  fee  no  reafon  to  quarrel  with  God,  .only  be- 
caufe we  know  not  how  he  deals  with  the  ignorant  Heathens 
in  the  other  world  ;  if  we  knew  how  God  dealt  with  thefe  men, 
and  knew  that  he  dealt  hardly  by  them,  as  far  as  we  could  judge, 
this  would  be  a  difficulty  ;  but  what  diffiulty  is  there  in  know- 
ing nothing  of  the  matter  ?  For  if  we  know  nothing  of  it,  we 
can  judge  nothing  of  it.  Now  feeing  we  cannot  look  into  the 
world  to  come,  and  cannot  otherwife  know  any  thing  of  the 
future  ftateof  ignorant  Heathens  but  by  revelation,  that /tr?/'- 
ture  which  containeth  all  our  Revelations,  faying,  nothing  of 
it  ;  it  follows  that  we  can  judge  nothing  of  it  certainly. 

"  Some  men  indeed,  but  without  any  authority  hom  fc rip- 
tare,  confidently  affirm  that  ignorant  Heathens  fhali  fuffer  the 
fame  condemnation  which  Chrijl  has  threatened  againft  wilful 

(ej  Difc.  oi  Providence,  p.  lao.  Arc 


36S*  Anfwcr  to  Three  Objeclions 

infidels y  and  wicked  ckrijiians,  and  then  it  may  well  be  thought 
a  great  difficulty  that  God  fliould  as  feverely  punilh  men 
for  not  knowing  Chnjl,  when  he  was  never  preached  to  them, 
and  they  had  no  other  pofTible  way  of  knowing  him,  as  he  will 
puniih  thofe  who  have  had  the  gofpel  of  Ckriji  preached  to 
them,  but  refufed  to  believe  in  him,  or  have  profeffed  the 
faith  of  Chrijl,  but  lived  very  wickedly  ;  but  this  is  a  difficul- 
ty of  their  own  making,  and  it  would  be  much  more  fafe  for 
themfelves,  and  much  more  honorable  for  God,  to  contefs 
their  own  ignorance  of  fuch  matters,  as  they  have  no  poffible 
way  to  know,  and  to  refer  all  fuch  unknown  cafes  to  the  wif- 
dom,  jullice  and  goodnefs  of  God,  than  to  pretend  to  know 
what  they  cannot  know,  and  thence  to  raife  fuch  objeftions 
as  they  cannot  anfwer." 

Section  1. — As  this  objection  refpefts  this  controverfy, 
it  runs  thus :  That  God  leems  to  have  dealt  as  feverely  with 
the  Heathens,  to  whom  the  knowledge  of  his  will  and  gofpel 
hath  never  been  revealed,  as  we  can  imagine  him  to  have  dealt 
with  men  according  to  the  do£lrine  of  abfolute  eleftion  and 
reprobation,  and  of  fpecial  grace  vouchfafed  only  to  fome  few 
chrijiians,  whilft  others  are  left  to  the  defeftive  rule  of  their 
own  wills  without  fufficient  grace  to  enable  them  to  turn  to 
God  and  to  do  works  meet  for  repentance.     For, 

xjl.  It  may  be  fald  that  we  are  forced  to  grant  that  the  grace 
of  conveying  the  gofpel  to  any  perfons,  and  calling  them  to 
be  his  church  and  people  when  other  nations  were  left  in 
darknefs,  was  of  tree  grace  without  confideration  of  any  worth 
in  them  to  whom  the  gofpel  v/as  vouchfafed  above  thofe  who 
neverhadthe  knowledge  of  it.  Now  the  vonchfafement  of  the 
means  of  grace  being  from  fuch  a  free  eleftion,  without  confid- 
eration ot  any  worth  in  the  perfons,  it  feems  reafonable  alfo  to 
believe  that  the  decree  itfelf  concerning  the  end,  viz.  the  fal- 
vation  tendered  to  us  by  the  gofpel  is  alfo  free  ;  and  that  it  is 
not  always  applied  to  them  Vv'hom  God  forefaw  would  ufe  it 
better  than  others,  appears  from  thefe  words  of  Chrijl,  that 
(aj  if  the  mighty  works  zohich  zcere  done  in  Capernaum,  Cho- 
■razin  and  Bethfa-ida,  had  been  done  in  Tyre  and  Sidon  they 
would  have  repented. 

Moreover  feeing  it  is  in  fa£l  certain,  that  the  grcatell  part 
of  mankind  have  been  always  left  deftitute  of  thefe  means  of 
grace  which  were  vouchfafed  to  the  Jew  firft,  and  after  to 
theGt'«/z7^j',  we  need  not  wonder  why  that  God  who  freely 
communicates  the  knowledge  ot  himfelf  by  the  gofpel  to  fome 
nations,  denying  it  to  others,  fhould  hold  the  fame  methods 
with individilais,  that  he  doth   v.-ith   whole   bodies;  for   the 

(a)  Mauh.  xi.  jij  24. 


againjl  the  DoHrines  AJferUd,  36^ 

rejefting  of  whole  nations  by  the  lump  for  fo  many  ages,  i* 
much  more  unaccountable  than  the  feletlingof  a  few  to  be  in- 
fallibly conduced  to  falvation,  and  leaving  others  in  that  ftate 
of  difability  in  which  they  fhall  inevitably  fail  of  it.  Now  to 
this  I  reply, 

Anjwer.  1. — 17?.  That  this  objeQion  doth  by  no  means  an- 
fwer  the  chief  arguments  produced  again  ft  thefe  decrees  ;  it 
faith  indeed,  that  God  may  as  xodl  make  Juch  decrees,  as  leave 
the  greate/i  part  of  rtiankind  void  of  the  means  of  grace  ;  which 
will  be  afterwards  con fidered.  But  what  is  this  to  our  chief 
arguments  which  are  all  taken  from  the  inconfillency  of  thefe 
decrees,  with  the  truth'  and  fincerity  of  his  tollowing  declara- 
tions made  xnjcripture  viz.  with  his  commands  to  all  to  whona 
the  gofpel  is  vouchfafed,  to  repent,  with  his  exhortations  and 
defires  that  they  would  do  fo,  with  his  threats  ot  ruin  to  them 
if  they  do  not,  with  the  fending  his  rnefiengers  to  perfuade 
them  to  it,  with  his  declarations  that  he  ufed  great  patience 
and  longfufFering  to  lead  them  to  repentance,  and  did  this  out 
of  a  fmcere  defire  that  they  might  not  perifli,  with  all  the  prom- 
ifes,  motives  and  encouragements  he  hath  fpread.  before  them 
to  induce  them  to  it,  with  his  inquiries,  why  they  would  die  ? 
With  his  admiration  at  their  continuance,  after  all  his  deal- 
ings, in  their- impenitence,  and  his  upbraiding  them  for  not  re- 
penting ;  with  his  qmeftions  when  they  would  be  ynade  clean  ? 
\Vith  his  declarations  that  ht  would  have  cleanjed  the?n,  and 
they  would  not  be  cleanfed  ;  he  would  have  gathered  them,  and 
they  would  not  be  gathered  ?  With  his  appeal  to  them,  what 
he  could  have  done  more  than  he  had  done  to  effeft  it,  and 
innumerable  things  ot  the  like  nature,  difperfed  through  the 
whole  body  of  \k\tfcripture  f  When  thofe  of  the  contrary  per- 
fuafion  can  fhcw  the  like  inconfiftency  betwixt  God's  declar- 
ations, touching  the  Heathen  world,  and  his  dealings  with 
them,  then,  and  then  only  will  they  fhew  this  difpenfation  is 
obnoxious  to  the  fame  difficulties  which  we  objeft  againft, 
thefe  abfolute  decrees. 

zdly.  I  confefs  there  is,  and  ought  to  be  allowed  in  reafon, 
a  greater  depth  in  the  divine  providence,  and  in  his  dipcnfa- 
tions  towards  the  fons  of  men,  than  we  can  fathom  by  our 
(hallow  reafon  ;  for  fbj  he  doth  great  things  and  uvfearcha- 
hie,  and  fuch  whofe  iootfteps  we  can  never  trace,  his  judg- 
vients  are  a  great  abyjs,  his  greatnefs  is  unjearchabh,  his  un^- 
derjianding  is  infinite.  We  thereiore  may  put  the  queftion  oi 
Zophar  the  Naamathite  to  the  pretended  wife  and  prudent, 
and  moft  fagacious  inquirers  into  wifdom,  (c)  canft  thou  by 
mfdomfind  out  God?  Canji thou  fearch  out  the   Almighty   tp 

(tj  Ffal.  xxxri,  $.  cxlv.  3.  cxlvii,  St~-^(c]  Job  xi  '',  %,  9. 
A  A  a 


•^yo  Anjwer  to  Three  OhjeBioiv 

perfcElior,  ?  Now  from  this  very  topic  the  apoJlU  doth  cctJ" 
elude  that  we  afe^  in  fuch  cafes  as  thefe  are,  even  that  of  the 
reieftion  oi  his  Once  beloved  people,  after  all  that  we  can  fay 
to  vindicate  his  jultice,  and  his  goodnefs,  to  end  in  this  divine 
apojirophe,  fdj  oh  the  depth  of  the  zoifdom,  and  the  knowledge 
cj  Odd  I  Hozu  unfearchable  are  his  judgments,  and  his  zvays 
p a Ji  finding  out  I  But  then  as  it  would  be  in  us  an  intolerable 
piece  of  infolence  to  fay,  againft  the  plaineft  declarations  of  the 
Jcripture,  that  Crod  did  not  in  wifdom  make  the  world,  becaufe 
we  are  not  able  to  difcern  the  wifdom  of  all  things  framed  in 
it  ;  fo  muft  it  be  an  equal  infolence  in  us  to  fay  God  doth  not 
a6t  in  the  prefervi.ng  it,  and  in  the  ordering  of  affairs  in  it  ac- 
cording to  the  meafares  of  true  goodnefs,  becaufe  we  who  are 
unacquainted  with  the  inward  difpofuions  of  men,  and  fee  not 
the  end,  and  cannot  dive  into  the  reafons  of  his  difpenfations, 
cannot  difcern  the  footiteps  of  that  goodnefs  in  all  his  various 
tranfa£fions  towards  men.     Now  hence  it  clearly  follows. 

Sfction  11. — That  what  God  hath  plainly  and  frequent- 
ly revealed  concerning  his  goodnefs,  ought  firmly  to  be  own- 
ed and  believed,  aiihough  we  are  not  able  to  difcern  how  it 
comports  with  thofe  phcznomena  we  have  obferved  in  the 
world,  becaufe  from  that  of  which  we  have  no  clear  or  com- 
prehenlive  notion,  we  can  make  no  clear  and  certain  infer- 
ences, and  fo  can  have  no  certain  evidence  that  fuch  and  fuch 
things  are  not  well  confident  with  the  love  and  goodnefs  of 
God  to  mankind  ;  but  of  things  clearly  and  frequently  taught 
concerning  the  divine  philanthropy,  we  have  a  full  and  clear 
idea,  which  therefore  we  in  reafon  ftand  obliged  to  own, 
though  we  are  ftill  unable  to  difcern  how  the  tranfaftions  of 
Cod  in  the  world  comport  with  our  impertedl  knowledge, 
and  weak  notions  of  immenfe  and  boundlefs  goodnefs,  and 
perhaps  falfe  conceptions  how  it  ought  to  aft.  We  need  not, 
faith  an  excellent  writer,  trouble  ourfelves  with  that  queflion 
which  is  made  concerning  the  converfion  of  all,  or  not  of  all 
men,  (e)  fi  ea  quse  clara  funt  non  de  his  quae  occulta  funt 
obfcuremns,  if  we  do  not  obfcure  thofe  things  which  are  clear 
by  thofe  zuhich  are  fecret  ;  that  is,  faith  Dr.  Barrow,  if  we  da 
not  obfcure  fo  clear  a  truth  as  that  God  is  the  Savior  of  all 
men.  by  debating  how  his  grace  is  imparted  to  them,  and  by 
laboring  overmuch  in  reconciling  of  it  with  other  difpenfa- 
tidns  of  providence. 

Seeing  then  God  hath  {o  often  and  {o  clearly  taught  us  that 

he  is  good  to  all,  and  that   his  tender   mercies  are  over  all  his 

<o6rks,  and  that  he  careth  for  all  alike,   and  the  whole  earth  is 

full  of  his  goodnfi,  tliat  he  is  abundant  in  goodnefs ^  and  kind 

(d)  Rom.  xi.  33.—*-,    .'  De  Voc.  Gent.  1.  i.  c.  8. 


againji  the  DoBrines  AJferitd.  371 

even  to  the  unthankful  and  the  wicked,  that  he  xcculd  not  the 
death  of  him  that  dies,  but  rather  that  he  jhould  be  converted 
and  live  ;  and  hath  confirmed  this  faying  with  an  oath  :  isee- 
■  ing  it  is  exprefsly  faid,  that  he  is  the  Savior  of  all  men,  though 
ejpecially  oj  them  that  believe  ;  and  that  he  would  have  all  men 
to  be  faved,  and  to  come  to  the  knowledge  of  the  truth  :  1  fay 
feeing  the  revelations  of  this  nature  are  clear  and  copious,  and 
are  to  them  who  do  believe  \.\\t  fcripture  clear  and  certain 
demonftrations  of  divine  goodnels  to  the  whole  race  ol  man- 
kind, and  all  the  inftances  propounded  to  the  contraiy  in  the 
objeftion  depend  upon  our  apprehenfions  of  whdt  this  good- 
nefs  would  be  apt  in  our  conceits  to  do,  in  which  we  may  be 
fubjeft  to  great  mifapprehenfions  and  roiftakes  ;  have  we  not 
reafon  to  believe  thefe  clear  and  copious  revelations,  notwiih- 
ftanding  thofe  little  fcruples  which  from  our  fond  ideas,  and 
imperfeft  notionsof  divine  goodnefs,  we  do  make  againii  them  ? 
Now  to  apply  thefe  things  to  our  fubjeft. 

ijl.  We  know  from  fcripture  how  dreadful  for  quality, 
fcow  endlefs  for  duration  will  be  the  punifhment  ot  evciy 
chriflian  who  fails  ot  the  falvation  tendered,  and  that  as  deatU 
leaves  them,  judgment  will  find  them  ;  but  we  know  fo  little 
of  the  future  flate  of  Heathens,  from  t\\zx. fcripture,  which  can 
alone  acquaint  us  with  his  dealings  with  them  ;  that  wc  are 
uncertain  both  as  to  the  meafure  and  the  duration  of  their 
punifhments  :  Yea  we  have  no  afi'urance  that  providence  may 
not  put  them  into  a  better  fiate,  before  their  final  doom,  who 
have  wanted  any  opportunity  here  to  improve  themfelves  bet- 
ter. St.  Paul  informs  the  Athenians  that  (f)  God  overlooked 
the  tifnes  oJ  Heathen  ignorance,  but  now,  by  the  promulgation 
of  the  golpel,  he  commands  all  men  every  where  to  repent,  le- 
caufe  he  hath  appointed  a  day  in  which  he  will  judge  the  world 
in  righteonfnejs  ;  and  of  this,  •srtViv  z50LfZG'^i\,  he  gave  them 
a  proof  by  raifing  our  Lord  Jefus  from  the  dead,  by  which 
words  he  leems  to  intimate,  that  where  there  hath  never  been 
any  call  by  prophet  or  apofllc  to  repentance,  or  any  affurance 
ot  a  tuture  judgment,  there  is  like  reafon  for  his  overlooking 
ilill  thofe  times  of  ignorance  ;   tor  parium  par  ratio  ejl. 

Q.dly.  We  know  that  God  hath  made  a  tender  of  the  cove- 
nant oi  Grace  upon  conditions  ol  faith  and  repentance,  to 
all  that  live  under  the  gofpel  difpenfation  ;  and  that  thefe  de- 
crees of  abfolute  reprobation,  and  of  denying  the  help  necef- 
fary  to  the  performing  thefe  conditions,  are  inconfiltent  with 
that  tender  ;  whereas  we  know  oi  no  fuch  tender  made  to  the 
Heathen  world,  but  rather  that  they  are  ilill  ftranpers  to  the. 
covenant  oJ promfe.  Ephel.  ii.  iJ.. 

(f)  Adls  xvi:    30,31. 


372  Anjwer  to  Three  OhjeHions 

2,dly.  We  know  not  any  promifes  God  hath  made  to  them, 
r.or  what  are  the  conditions  he  requires  in  order  to  his  ac- 
ceptance of  them  through  Ckrifl  Jefiis  ;  but  we  know  that 
according  to  thefe  decrees  God  tenders  his  promifes  to  the 
reprobate  part  of  mankind  only  upon  impoflible  conditions, 
2nd  after  he  had  pafled  upon  them  an  aft  of  preterition,  and  fo 
had  left  them  infallibly  to  fail  of  ever  obtaming  the  bleflings 
prom  i  fed. 

i^thly.  We  know  from  fcripture  that  the  Heathens  who 
never  heard  oi  CknjU  arid  never  had  Chrijl  preached  to  them, 
are  not  bound  to  believe  in  him  ;  for  howjhall  they  believe  in 
hira  oj  whom  they  have  not  heard,  or  howjhall  they  hear  with', 
out  a  preacher  ?  Saith  St.  Paul,  Rom.  x.  14.  but  we  know 
from  the  fame  fcriptHre,  that  this  is  tlie  command  oj  God 
to  all  that  have  heard  of  Chrtfl,  (a)  that  they  believe  in  the 
Son  oJ  God)  and  yetwe  know,  according  to  the  doflrine  of 
our  adverfaries,  that  he  died  not  for  them,  and  that  they  can- 
not, without  that  aid  God  hath  decreed  to  withhold  from 
them,  believe  unto  falvation,  and  therefore  muft  be  damned 
for  that  unbelief,  they,  from  the  hour  of  their  birth  to  the 
clofe  of  their  days,  were  never  able  to  prevent,  s 

gtlily.  We  know  that  God  fent  his  Prophets  and  Mejfevgers^ 
Apcjlles  and  EvangelTJis,  to  move  the  Jews  unto  repentance, 
and  thofe  Gentiles  to  whom  the  gofpel  was  offered  to  embrace 
it  ;  and  that  under  both  thefe  difpenfations  he  eflablilhed  an 
order  of  men  to  call  all  men  indifferently  to  repentance,  and 
to  walk  worthy  of  that  vocation  to  which  they  were  called  ; 
and  we  know  this  to  be  niconfiftent  with  thofe  decrees  which 
others  do  contend  for,  unlcfs  God  can  ferioufly  call  them  to 
lepent  and  believe,  whom  he  hath  left  under  an  impoffibility 
oi  doing  fo  ;  but  we  know  not  that  any  thing  of  this  was 
done  towards  thofe  Heathens  to  whom  the  gofpel  never  hath 
been  preached,  nor  ever  any  meffenger  or  prophet  fent,  and 
fo  can  make  no  like  objeflions  againll  his  dealings  with  them 
And  thus  I  might  difmifs  this  fubjeft  \  but  I  farther  add, 

Section  III. — Anjwer  2.^ — ^dly.  This  objeflion  fuppof- 
eth  it  the  fame  thing  to  be  without  a  goipel  revelation,  and 
to  be  without  any  means  of  grace  at  all  ;  to  be  without  thofe 
means  the  gofpel  tenders  to  the  chrijiian,  and  the  law 
tenders  to  the  Jew,  to  do  what  is  well  pleafmg  to  God, 
and  is  rewardable  by  his  goodnefs,  and  to  be  without  any 
means  at  all  to  do  fo  ;  which  fuppofition  feems  plainly  con- 
trary to  the  declarations  of  the  holy  fcripture  touching  the 
Heathen  world,  and  contrary  to  the  exprels  declarations  of  the 
ancient  fathers,  and  alfo  to  be  oi  dangerous'confequence. 

(a)  John  vi.  39. 


cgainjl  the  DoBrines  AJferid,  §73 

And,  ijl.  This  fuppofitlon  feems  plainly  contrary  to  many 
declarations  made  m  Jcripture  concerning  the  condition  ot  the 
.Heathen  world  ;  for  as  God  plainly  faith  even  in  refpeft  to 
their  juftification,  that  he  is  the  God  not  of  the  Jews  only,  hut 
alfo  of  the  Gentiles,  Rom.  iii.  29.  and  that  he  is  thejame  Lord 
who  IS  rich  unto  ail  that  call  upon  him,  Rom.  x.  12.  So  has 
he  alfo  by  St.  Peter  taught,  that  he  is  no  rej'peder  oj  pcrjons^ 
hut  that  in  every  nation  he  that  feareih  God,  and  zoorketk 
righteoufnejs  is  accepted  oj  him,  A61s  x.  34,  35.  Whence  it 
appears, 

ijl.  That  fome  of  all  nations  owning  the  true  God,  as  did 
Cornelius  and  his  friends  who  gave  occafion  for  thefe  words, 
not  only  might,  but  aftually  did  jear  God,  and  work  right- 
eoufnejs, for  otherwife  they  very  ill  deferved  the  titles  given 
to  xhe  pro/elytes  of  the  gate  belonging  to  ail  nations,  Afts  ii, 
10.  that  they  were  pious  and  devout  men,  and  Jiich  as  feared 
God,  as  hath  been  Ihewed,  note  on  A6i:s  x.  2.  Nor  could  St. 
Peter  perceive  that  God  was  no  rejpetler  oJ  per  Jons  on  the  ac- 
count of  a  thing  that  never  did  or  could  happen  ;  and  though 
it  be  commonly  faid,  that  there  is  no  refpcB  of  perjons  in  gra- 
tuitis,  in  things  jreely  given  :  yet  is  that  only  true  where  no 
duty  is  required,  and  no  {ervice  is  demanded  in  order  to  that 
gift  ;  where  therefore  God  requires  under  penalty  that  Hea- 
ihens  fhould  do  him  fuch  and  fuch  fervice,  if  he  gives  the 
grace  neceflary  to  the  performance  of  that  fervice  to  others  in 
like  circumitances,  and  not  to  them,  there  he  is  a  refpcfter  of 
perfons  ;  and  where  he  makes  a  promife  of  acceptance,  or 
gives  juft  reafon  to  expeft  it,  as  he  mufl  do  where  he  requires 
duty,  fmce  there  can  be  no  motive  to  perform  that  duty  which 
will  not  be  accepted,  there  the  acceptance  of  one  before  an- 
other {landing  upon  equal  terms  with  him,  is  an  accepting 
perfons  :  Nor  could  St.  Peter  otherwife  have  proved  from  the 
example  of  Cornelius's  alms  accepted  by  God,  that  he  w^as  no 
refpeder  of  perfons,  had  not  God  fome  way  obliged  himfelf 
without  diftinftion  of  perfons  or  nations,  to  accept  every  one 
that  worketh  righteoujnefs.  It  therefore  is  a  manifell  abfurd- 
ity  to  fay  that  God  requires  tl.-e  fame  moral  duty  from  chrif- 
iians,  Jews  and  Heathens  upon  condition  ot  reward,  or  under 
penalty,  and  yet  is  no  refpedler  of  perfons,  if  under  equal  cir- 
cumftances  he  aflbrds  grace  fufficient  to  obtain  that  reward, 
and  to  avoid  that  penalty  to  one,  and  will  not  do  it  to  anoth- 
er, fince  this  raoft  plainly  is  in  matters  of  reward  and  punilh- 
ment  to  have  refpetl  ^  one  above  another,  without  regard  to 
the  worthinefs  of  the  one,  or  the  unworthinefs  of  the  other. 

2^/v.  Hence  it  appears  that  God  accepts  men  not  on  the 
account  of  their  defcent   or  circumcifion,   or  of  his  own  de- 


'X 


374  AnJwtY  to  Three  OljeBions 

crees,  but  only  becaufe  they  fear  God  and  work  righteoufnefs. 
Now  the  inference  from  this  text  is  this. 

Coroll.  That  thofe  Heathens  who  have  at  any  time  attain- 
ed to  the  knowledge  of  the  true  God,  may  in  that  ftate  per- 
form thofe  righteous  aftions  which  fhall  be  acceptable  in  his 
fight. 

Argument  <2,. — idly.  This  may  be  gathered  from  thefe  words 
of  St.  Paul,  God  who  tn  times  pajljuffered  all  nations  to  walk 
in  their  own  ways,  neverthelejs  left  not  himjelf  without  a  wit- 
nefs  tn  that  he  did  them  good,  and  gave  them  rain  from  heav- 
en, and  fruitful  feafons,  &c.  Afts  xiv.  16,  17.  Where  ob- 
ierve, 

\/l.  That  God  did  not  fo  far  fufFer  them  to  walk  in  their 
own  ways,  as  to  allow  of  their  manners,  or  to  leave  them 
•without  fufficient  means  to  convince  them  of  the  error  of  their 
ways,  or  their  idolatrous  worfhip  ;  for  this  he  had  done  fo 
efFeftually  as  to  leave  them  without  excufe,  in  that  they  did 
not  woijhip  him  as  God,  nor  were  thankjul  for  his  benefits, 
Rom.  i.  20,  21.  but  he  fo  far  permitted  this,  as  that  he  fent 
them  no  prophet  to  inftruti  them  better,  and  gave  them  no 
pofitive  revelation  of  his  will,  no  written  inftrufctions  of  that 
way  in  which  he  would  be  worlhipped,  as  he  had  done  unto 
the  Jews. 

zdly.  From  verfe  the  17th  it  appears,  fijl.j  That  the  giv- 
ing rain  in  its  feafon,  and  fruitful  feafons  of  the  year,  is  even 
to  the  Heathens  a  teftimony  of  the  divine  providence ;  for 
this  rain  coming  from  the  clouds  of  heaven,  and  thofe  fruitful 
fealbns  depending  fo  neceffarily  on  the  fun  and  moon,  and  the 
celeftial  influences,  and  being  lb  conftantly  produced  by  thcni, 
demonflate  that  they  mull  drive  them  from,  and  owe  them  to 
him  whofe  power  and  wifdom  made  the  heaven  and  the  earth, 
and  therefore  that  they  ought  to  worfliip,  and  to  be  thankful 
to  him  for  them.  fzdly.J  Thefe  being  good  things  and  fuch 
as  filled  their  hearts  with  food  and  gladnefs,  and  being  confer- 
ed  freely  and  conftantly  on  them  who  daily  provoked  him  by 
their  idolatries  and  ingratitude,  were  alfo  a  clear  teftimony  of 
his  goodnefs  to  them,  and  therefore  an  alTurance  that  it  they, 
knowing  him  by  thefe  means  to  be  God,  would  turn  from 
their  dumb  Idols,  and  worlhip  him  as  God,  they  might  find 
grace  and  favor  in  his  eyes,  who  was  fo  good  to  them  even 
•whilft  they  did  continue  to  provoke  him.  _  Now  the  knowl- 
edge of  that  God  who  made  heaven  and  earth  as  the  only  true 
God  who  is  to  be  worfliipped,  and  whofe  providence  affords 
w^  all  the  bleflings  we  enjoy,  and  the  belief  that  he  is  well  in- 
clined to  (hew  njtrcy  to  all  that  thus  turn  to  him,  and  to  rc- 
vard  all  that  thus  fear  him,  and  are  thankful  to  him,  feems  to 


againji  the  Dodlrines  Afferted.  375 

be  all  that  God  expefled  from  the  Gentiles,  as  may  be  gather- 
ed from  Rom.  i.  20,  21. 

Argument  3. — 3^/v.  From  thofe  words  of  the  fame  apoflle^ 
God  that  viade  the  world  and  all  things  in  it,  made  all  nations, 
of  one  blood,  and  hath  determined  the  times  before  appointed 
fi.  e.  the  fixed  feafons  of  the  year^  and  the  bounds  of  their 
habitations,  that  they  might  feek  the  Lord,  ij haply  they  might 
feel  after  him,  and  find  him,  Afts  xvii.  24,  26,  27.  Where 
we  learn, 

if.  That  God  made  the  world  with  this  defign,  that  men 
by  contemplation  of  the  power,  wifdom  and  goodnefs,  vifible 
in  the  creation  of  it,  might  feek  after  the  author  of  it,  and 
itekmgfnd  him  ;  and  therefore  muft  have  made  it  fo  as  that 
it  doth  afford  fufficient  evidence  that  it  was  framed  by  his 
power  and  wifdom. 

zdly.  That  to  feek  after  God  \n  the  ft  ripture  phrafe  is  fo  to 
feek  him  out  that  we  may  give  him  that  worfhip  which  is  due 
to  him  ;  as  when  the  apojlle  faith,  he  that  cometh  to  God  mufl 
believe  that  he  is,  and  that  he  is  a  rewarder  of  them  that  dili- 
gently feek  hiin,  Heb.  xi.  6.  To  find  him,  is  to  obtain  his  grace 
and  favor,  or  to  find  him  good  and  propitious  to  them  that 
feek  him  ;  for  to  what  other  end  Ihould  men  fo  folicitoufly 
feek  after  him,  but  to  obtain  his  grace  and  favor  ;  or  why 
fhould  they  defire  to  find  him,  but  to  obtain  fome  benefit  front 
him  thus  found  ?  Is  it  not  upon  this  account  that  all  men 
come  unto  him,  and  do  him  fervice  ?  And  would  any  one 
do  it  if  they  cxpe£fcd  no  advantage  by  it  ?  And  in  this  fenfe 
God  faith,  f  from  thence  thou  fhalt  feek  the  Lord,  thou  fialt 
find  him,  if  thou  feck  him  with  all  thy  heart,  Deut.  iv.  29.  And 
if  you  feek  him  he  will  befoundof  you,  2  Chron.  xv.  2. 

'>)dly.  Obfervc  that  finners  cannot  thus  hope  to  feek,  or 
find  God,  unlefs  they  can  expefb  to  find  him  merciful  in  the 
pardon  of  thole  (ins  thev  confcfs  and  forfake  ;  and  that  this 
hath  been  a  principle  embraced  by  all  nations  appears  from 
the  propitiatory  facrifices  which  did  fo  generally  obtain  among- 
them  even  from  the  beginning  ;  and  therefore  all  this  muft 
depend  on  this  foundation,  that  God  is  the  maker  of  heaven 
and  earth,  and  of  all  that  therein  is  ;  and  fo  it  evidently  doth. 
For, 

\fl.  That  which  made  all  things,  mufl  be  itfelf  unmade, 
and  fo  mull  be  eternal  ;  it  alfo  mufl  have  powerover  all  things, 
and  fo  mii^t  be  Almighty. 

9.dly.  That  which  made  all  things  muft  have  power  to  di- 
rctl,  govern,  order  and  difpofe  of  all  things  as  he  f^leafcs,  and 
in  his  creatures  mufl  depend  upon  him  for  protection,  and  the 
difpofal  of  all  their  affair.';. 


3^6  Anfwer  to  Three   Obje^iom 

^dly.  That  being  which  made  all  things  in  fuch  an  excel- 
lent  order  and  dependance  on  each  other,  in  fuch  conftant 
and  unchangeable  viciflitudes,  fitted  with  fuch  faculties,  adapt- 
ed to  fuch  ends  and  ufes,  mull  have  infinite  wifdom,  and  inuft 
defign  things  for  thofe  ends  for  which  he  hath  thus  fitted 
them. 

^thly.  He  that  hath  made  things  fo  as  that  they  conftantly 
in  their  refpe61ive  feafons,  produce  things  good  andufeful  for 
the  prefervation  and  comfort  of  thofe  creatures  he  hath  made, 
filling  their  mouths  with  food,  ayid  their  hearts  with  gladnefs^ 
muft  be  good  to  all,  even  to  the  unthankful  and  the  wicked, 
and  fo  his  tender  mercies  miijl  be  over  all  his  works. 

^thly.  He  who  vouchfafes  fuch  kindnefs  to,  and  maketh 
fuch  provifions  for  thofe  bodies  which  we  have  common 
with  the  brutes,  muft  have  made  feme  provifions  for  that  foul 
which  is  our  better  part,  and  which  is  more  efpecially  derived 
from  him,  they  therefore  muft  be  capable  of  receiving  blef- 
fings  and  favors  from  him  ;  and  if  they  be  lapfed  and  finful 
creatures,  and  made  fo  as  that  they  certainly  will  be  fubjeft 
to  fin,  they  muft  be  capable  of  finding  mercy,  from  him  when 
they  return  from  their  iniquity.  Now  the  plain  inference 
hence  is  this, 

Coroll.  That  men  guided  only  by  the  light  of  nature  may 
fo  acceptably  feek  God  as  to  find  him  gracious  and  merciful 
towards  them. 

Argument  4.  This,  ^thly,  may  be  proved  from  thofe  words, 
Heb.  xi.  6.  He  that  cometh  to  God  mujl  believe  that  heis^  and 
that  he  is  a  rewarder  of  them  that  diligently  Jeek  hun  ;  where 
obferve, 

ly/?.  That  to  come  to  God  is  to  ferve  him,  throughout  the 
tenor  of  the  fcripture,  and  more  efpecially  in  this  epiflU . 
where  it  fignifies  to  come  to  his  throne  of  grace  by  prayer, 
Chap.  iv.  16.  by  the  oblation  of  facrifices.  Chap.  x.  1.  by  the 
performance  of  any  other  duty,  Chap.  vii.  25.  x.  22.  yea 
trom  the  context  it  appears  that  i,t  is  svcx-pz^riaxi,  to  do  what  is 
ivell  pleafing  to  him  ;  for  Enoch,  faith  St.  Paul,  received  a 
teftimony,  kvo!.pis'wivoci,  that  he  did  what  was  well  pleajing  to 
God ;  but  without  faith' it  is  impofjible,  tujcpe^riaxi,  to  do  what 
is  well  pleafing  to  htm  ;  for  he  that  (thus)  cometh  to  God  mufl 
believe  that  he  is.  Now  this  is  the  title  given  to  God's  mpft 
eminent  fervants  before,  and  after  the  flood,  that,  ivxpi'fmxii 
TM  Oi^,  they  pleafed  God.  To. Enoch,  Gen.  v.  22,  24.  To 
Noah,  Gen.  vi.  9.  To  Abraha?n,  Gen!  xxiv.  40.  To  Ifaac^ 
Gen.  xlviii.^  15.  And  ali  that  God  requires  of  Abraham  to 
fit  him  for  the  biefTings  promifed  is,  kua.pi^'riaov  Iv&wjov  e/xS, 
zval/i  before.  7ne.  and  be  thouperfccl.  Gen.  xvii.  1. 


againjl  the  Do^rincs  AjferU'd.  377 

idly.  Tliat  all  men  may  fo  feek  God  as  to  do  what  is  well 
pl6afing  to  him,  it  they  diligently  endeavor  fo  to  do,  fince 
othervvife  it  cannot  be  their  duty  to  feek  to  pleafe  him,  it  be- 
ing no  man's  dirty  to  do  that  which  he  cannot  do.  He  that 
denies  this  inference  as  to  the  heathen  word,  exempts  them 
from  all  obligations  to  feek  that  God  whom  they  cannot  pleafe. 

"^dly.  That  if  they  do  fo,  theylTiall  be  rewarded  by  him,  and 
fo  God  muift  be  willing  that  they  fhould  feek  him,  and  that 
they  Ihoiild  be  rewarded  tor  fo  doing.     And, 

4^thly.  That  the  Heathens  may  have  grounds  fufficlentto  be- 
lieve that  they  {hall  be  rewarded  for  ferving  him  diligently  ac- 
cording to  the  light  which  God  had  given  them  ;  deny  thefe 
two  laft  inferences,  and  you  deprive  them  of  any  motive  to  do 
that  which  is  well  pleafing  to  him,  this  being  'that  which 
Heathens  by  the  liwht  of  nature  faw,  that  if  piety  (wd  advan- 
tage, or  profit  did  not  s^o  together ,  piety  could  he  preferved  in 
none.  The  only  inference  which  1  think  needful  here  to 
inake  is  this,  '   " 

Inference.  That  Heathens  may  have  faith  in  God,  even  that 
faith  which  is  the  expeclation  of  things  hoped  for ,  and  may  en- 
courage them  to  feek  him   diligently. 

Argument  5.  This  may  be  further  evident  from  thofe  words, 
fbj  The  wrath  of  God  is  revealedfrovi  heaven  againji  all  Uh", 
godlinefs,  and  unrighlcovfnefs  of  men,  zulio  hold  the  truth  in. 
unrighleoufnefs  ;  where  obferve, 

i/f.  Thai  the  cpoflle  there  is  fpeakingof  the  Heathen  world, 
of  the  Gentiles,  Ver.  16.  of  them  who  changed  the  i?nage  of  the. 
incorruptible  God  into  an  image  made  like  to  corruptible  man, 
Vcr.  23.  and  xvorfkipped  the  creature  more  than  the  creator^ 
Ver.  25. 

^dly.  Obferve  that  this  wrath  of  God  vras  revealed  from 
heaven,  fifi.J  againji  their  ungodlinefs,  i.  e.  againtl  their  im- 
piety in  robbing  God  of  his  honor,  and  giving  it  to  them  which 
by  nature  were  no  Gods,  and  in  being  ungrateful  to  him  who 
was  the  author  oi  all  their  blefiings,  Ver.  21.  f 'idly J  for  their 
unrighteoufnefs ,  i.  e.  the  violation  of  the  laws  of  juftice,  char- 
ity and  mercy  towards  one  another,  of  which  the  yijC'ty?/^  fpeaks 
from  Ver.  26.  to  the  goih. 

2,dly.  Obferve  that  they  did  this  againfl,  fufficieiit  evidence 
and  manifeftaiion  of  the  truth  delivered  to  them,  holding  the 
truth  in  unrighteoufnefs ;  that  is,  by  a6ling  contrary  to  the 
notions  they  had,  or  might  have  learned  from  the  law  of  na- 
ture, and  by  fupprelTmg  or  corrupting  the  ditlaics  of  their  ov/a 
natural  confciences  ;  and  this  is  ftill  more  evident  from  the 
reafon  of  this  wrath  of  God  revealed  againfl  them,  the  Apoflle' 

(h)  Ronj.  i.  18. 
Bfib 


378  Anjwer  to  Three  ObjeBiom 

faying, Yv^-^  That  they  were  thus    ungodly  when    God  had 
(hewed  and  made  maniteft  to  them  by  his  works,   that  ivliich, 
might  he  known  of  him  by  the  light  of    nature,    Ver.    19,   20. 
idly.     That  when  they  had  thefe  fufficient  means  of  knowing. 
God,  and  many  of  them  by  thefe  means  did   know    him,   they 
did  not  glorify  him  as  God,  nor  were  they  thankful  to  him    for 
the  bleflings  he  had  conferred  upon  them,  Ver.  2  i .  and  fo  they 
robbed  him  of  his  glory,  and  the  acknowledgment  of  his  good- 
nefs,  againft  that  light  which  he   had   ,e;iven   them   to  difcern 
thefe  things,  and  that  becaufe  they  liked  not   to   retain  God  in 
their  knowledge,  Ver.  28.    3^/)'.  That  upon  this  account  they 
were  avarsroXoyriTDi,  without  excufe  ;  for  1  think  that  interpreta, 
tion  of  thofe  words  which  makes  this  manifeftatiorv  of  himfelf 
fo  be  given  with  this  intention  only  to  render  them  inexcufable 
in  their  damnation,  unworthy  of  a  confutation,  it  being  to  be 
reje6led,   as  it  is  by  Oecumenius^   with  an  o-jlx^ji,    or  with  tht 
iitmofl  detejlation  ;  this  being  the  vileft   imputation  that  can 
he  caR  upon  our  gracious  God,  to  fay  that  he  vouchfafes  the 
nianifellation  ot  himfeli   to  men  only  to  aggravate  their  con- 
demnation, and  give  himfelf  a  fpecious  pretence  to  render  them 
forever  miferable  ;  it  is  therefore  certain  from  the  reafon  tol- 
lowing  (they  were  inexcufable,   ^ictj,    becaufe  knowing  God^ 
they  did  not  glorify  him  as  God)  that  the  true  import  of  thefe 
words  is  this  ;  that  God  had    fo  far  manifefted   himfelf  unto 
them  by  the  works  of   his  creation  and   his  providence,    that 
they  who  were  not  by  thefejneans  induced  to  glorify  him  as  God, 
and  were  not  iluly  thankful  to  him  for  the  benefits  he  alone  had 
conferred  Upon  them,  were  without  arty  reafonable  excufe  for 
their  neglefl;  to  do  fo.     Now    both  the  reafon  and  fufFrage  of 
mankind  proclaim  this  an  excufe  fufficient,  for  not  doing  any 
thing,  that  they  had  never   power  or  fufficient  means  for  the 
pertormance  of  it  ;     and   if  they  had   this   power,  and   thefe 
means,   it  is  certain  that  thefe  Heathens    might  have  ihns  glo- 
rified God,    and    have  been   thankful,    and  that  doing  fo  they 
would  have  been  free  from  the  neglcft  of   that  which  by  this 
revelation  God  had  made  their  duty. 

^th.ly.  Moreover  what  is  it  to  glorify  him  as  God  ?  Is  it 
not  to  own  him  as  the  only  God,  to  give  him  the  worlhip 
due  from  creatures  to  their  great  creator  ?  To  obey  his  known 
commands  ;  to  fubmit  to  his  good  pleafure  ;  to  repent  of  all 
their  wilful  violations  of  bis  holy  law^s,  and  when  they  have 
deviated  frorrt  them,  to  return  to  that  obedience  which  they 
owe  to  him  ;  to  conform  to  all  his  imitable  perfefti'ons,  or  in 
the  langCiage  of  the  Heathens,  sv^r.v,  (tiiu.z^oXitcus'jQo'a,  o/M,ow9r- 
v'/i.  hij.oyjc^ixov'yj'yxi  t~j  9su),  to  live  the  life  of  God,  to  converfe 
flill  with  him,  to  be  like  to,  and  of  the  fame  ?nind  with  him  ; 
to  call  upon  him  who  is  the  giyer  oi  all  good  things,  and  ^'^ 


'againjl  the  Do  brines  AjTerted.  379 

'depend  upon  him  for  all  the  blefiings  they  did  want  ?  Is  it  not 
"certain  from  the  writings  ot"  the  wifer  Heathens,  that  they 
knew  all  this  to  be  their  duty  ?  Or  could  they  glorify  him  as 
God,  if  they  negleftcd  fo  to  do  ? 

Again,  could  they  be  thankful  to  him  for  his  bkHings,  un- 
lefs  they  acknowledged  him  the  author  of  them,  and  owned 
their  obligations  to  improve  them  to  his  honor,  to  love  hint 
far  his  bounty,  and  to  live  to  him  by  whom  they  lived  ? 

^thly.  Obferve,  that  the  great  reafon  of  the  xuiatk  of  God 
revealed  againjl  them  was  this  ;  that  they  thus  hnned  againft 
the  knowledge  and  confcience  of  their  duty,  by  holding  the 
truth  in  unrtghteoufnefs,  as  is  more  clearly  delivered  in  thefe 
words,  Ver.  32.  that  knowing,  to  ^i-Kalwi^cx.,  the  r'lghteous  Jen- 
tence  of  God  that  they  who  did  fuch  things  were  worthy  of 
death,  (they  themfelves  pafiing  this  fentcnce  upon  thofe  who 
denied  the  dignity,  or  worfhip  of  their  Gods,  and  againft 
many  a£ls  ot  unrighteoufnefs  here  mentioned)  they  not  only 
did  the  fame,  but  took  plcafure  in  them  that  did  them.  Novy 
hence  the  inference  is  this.' 

inference.  That  all  the  a£ls  of  ungodlinefs  d,n^  unrighteouf- 
nefs, here  mentioned  as  things  too  commonly  praftifed  in  the 
Heathen  world,  were  done  againJd  fufficient  light  and  con- 
viflion  ;  that  they  did  thefe  things  againft.  the  natural  light  of 
their  own  confciences,  and  the  knowledge  ot  ihiit  duty  which 
was  due  from  them  both  to  God  and  man. 

Argument  6.  This  alfo  feemeth  evident  from  what  the  a-. 
poflU  hath  declared  touching  the  Gentiles  who  had  not  the 
law  ;  to  wit,  that  God  would  judge  them  according  to  their 
works,  Rom.  ii.  6.  for  a  righteous  God  will  only  judge  and 
condemn  them  for  the  negle6l  of  that  which  they  knew  to  be 
their  duty,  and  might  have  done,  but  did  not  ;  and  for  the 
doing  that  which  they  knew  to  be  evil,  and  might  have  avoid- 
ed, but  did  not  ;  and  both  thefe  things  fuppoi'e  they  had  fuf- 
ficient grounds,  even  from  the  light  of  nature,  to  know,  and 
might  have  by  their  finccre  endeavors  obtained  fufficient  help 
for  the  performance  of  it ;  for,  as  Origen  well  reafons,  if  God 
condemned  the  Heathens  tor  holding^  the  truth  in  unrighteouf- 
nefs, and  becaul'e  when  they  knezv  God,  they  did  not  glonfy 
him  as  God,  neither  zone  thankful  ;  it  fcems  agreeable  to  rea- 
fon to  believe  that  had  tliey  done  what  they  culpably  negle61- 
ed,  and  therefore  might  have  done  ;  i.  e.  had  they  glorified 
him  as  God,  and  been  thankful,  they  would  have  done  that 
which  was  acceptable  to  God,  and  fit  to  be  re^varded  by  his 
goodnefs. 

zdly.  When  the  apo/lle  adds,  that  the  Gentiles  zohich  knew 
not  the  law  of  Mofes  did  by  nature  (i.  e.  by  virtue  ot  the  law 
of  nature  written  in    their  hearts]   ttie  things  conta\nt:d  :n  tk^ 


38^  Anfwer  to  Three  OljeBion$ 

mora!  law,  he  muft  infinuate  that  they  had  the  patural  prin- 
ciples of  good  and  evil  difcovered  to  them  by  1;heir  ojwn'jrea- 
jfon  and  difcretion.  Hence  when  they  did  that  which  \va3 
naturally  evil,  their  cofi/aence,  inhh  he,  did  accuje  thtmjor  it^ 
Ver.  j^.  whence  it  follows  that  they  tnuft  have  boih  the 
Icnowledge  of  the  principles  of  natural  religion,  and  an  ability 
to  perform  them  ;  and  to  avoid  thofe  fins  againft  the  light  oj 
nature  for  which  their  confcience  did  accufe  them  ;  for  a 
confcience  rightly  informed  will  accufe  no  man  for  doing 
what  he  was  not  able  to  avoid.  Again,  when  confcience  in 
them  is  faid,  at3oXo7i7y,  to  apologize,  or  plead  for  them,  fince 
confcience  plainly  doth  imply  a  knowledge  of  a  rule  by  which 
our  aftions  are  to  be  dlrefted,  and  that  our  aflions  have  beea 
done  according  to,  or  in  repugnance  to  that  rule,  it  cannot 
otherwife  plead  for  them  than  by  an  inward  fenfe  that  they 
iiave  afted  fuitably  to  that  rule,  or  to  the  knowledge  of  their 
duty  towards  God  and  man,  they  from  the  light  of  nature  oj- 
the  conviQIons  of  their  reafon  had  difco.V(Sre4.  And  fo  much 
for  the  teflimonies  oiholyfcripture.     .    " , '  " 

Section  IV. — It  feemeth  alfo  evident  from  reafon,  that 
if  God  would  be  worfhipped,  ferved  and  obeyed  by  his  "ra- 
tional creatures,  he  muft  have  given  theim  fufficient  knowl- 
edge of  that  being  whom  they  are  to  ferve,  worfhip  and  obey, 
and  ol  thofe  laws  which  he  requires  them  to  obey  ;  and  alio 
muft  have  given  them  abilities  to  do  them  as  fdr  as  he  requir«s 
this  to  their  acceptance,  and  motives  fufficient  to  induce  them 
thus  to  ferve  and  to  obey  him  ;  for  all  mens  reafon  muft  con- 
vince them  that  a  righteous  God  will  not  require  any  perfon 
in  order  to  his  acceptance  of  him,  to  do  that  good,  or  to  a- 
void  that  evil  which  he  hath  given  them  no  means  :o  khovir, 
no  ability  to  do,  and  no  motive  to  perform  ;  fince  what  they 
cannot  know  to  be  their  duty,  or  knowing  cannot  do^  they 
cannot  be  obliged  to  do  ;  and  what  they  can  have  no  motive 
to  do  or  to  avoid,  they  can  have  no  juft  ground  or  reafon  19 
do,  or  to  avoid.     Now  hence  arife  thefe  ufeful  corollaries. 

Cor  oil.  i.—ijl.  That  they  who  fay  the  lleatliens  want  fli.f- 
ficient  means  to  know,  or  to  perlorm  thofe  natural  duties 
"^v'hich  they  owe  to  God  or  man,  fo  far  deftroy  both  naturat 
religion  and  morality,  becaufe  they  muft  abfolvethe  l[;lcatheTis 
from  any  obligations  to  perform  them  ;  and  w^hy  tHeo  jyje 
they  ftyled  duties  of  natural  religion,  or  Tiiorality  r'    "'  '' 

CorolL  2. — 2^/v.  That  they  who  fay  there  are  fome  pre- 
cepts vkrhich  the  Heathens  cannot  perform  at  all,  viz.  Thou 
Jlndt  love  the  Lord  thy  God  unth  all  thy  heart,  &c.  and  thou 
Jhalt  nut  covet  any  thing  that  is  thy  neighbor's,  muft  either  fay 
thefc  are  no  duties  of  natural  religion,  or  morality,  and  that 
God  therefor<5  hath  not   re^piired    the   Heaikens  io  ^^zxiQvpr^' 


'agali^fi  ihc  Do^rines  JJtried.  38$ 

ibifiTi ;  or  that  God  doth  require  them  to  whom  he  only  hath, 
youchfafed  the  light  of  nature  to  do  that  which  can  never  be 
performed  by  them,  who  only  have  the  guidance  and  direc- 
tion of  that  light,  and  of  thofs  fecref.  influences  which  he  af- 
fords them. 

^diy.  That  they  who  fay  that  all  thofe  aQions  of  the  /f^^t- 
M^wj  which  are  for  the  matter  good,  yet  are  formally  fins, 
becaufe  they  are  not  done  out  of  love  to  God  as  the  principle, 
and  to  Goq's  glory  as  the  end;  muft  either  fay  that  Heathens 
cannot,  by  the  light  of  nature,  know  they  are  to  do  them  from 
fuch  principles,  and  to  fuch  ends,  and  then  they  cannot  be 
obliged  fo  to  do  them  ;  or  e!fe  that  though  they  know  they 
ought  to  do  them  from  this  principle,  and  to  this  end,  yet  they 
want  power  fo  to  do  them  ;  and  then  they  muft  affirm  that 
they  lie  under  an  abfolute  neceffity  of  doing  all  their  aftions 
with  thefe  two  effential  defe6ls,  and  fo  under  an  abfolute  ne- 
ceffity of  finning  ;  againfl  the  judgment  of  all  antiquity,  St. 
jiujlin  not  excepted,  that  no  man  is  to  be  judged  or  conciemn- 
ed  as  a  finner,  for  that  which  he  lies  under  a  fad  neceffity  to 
do,  or  to  omit.  One  would  be  tempted  to  conceive  they  who 
fo  confidently  aver  thef?  things,  had  never  read  thofe  layings 
of  the  faj  Heathens  who  place  their  confidence  in  this.  That 
it  JJiall  be  well  with  them  both  in  life  and  death  bccaujc  they 
truly  love  God,  and  do  endeavor  to  be  as  like  him  as  they  can, 
and  that  this  is  the  beji  way  oj  doing  honor  to  him  ;  declaring 
as  fully  againfl  doing  thofe  things  out  of  vain  (b)  glory,  and 
chiefly  to  obtain  applaufe  from  men  as  chrijlians  do,  and  fay- 
ing that  they  are  to  do  them  out  of  refpeft  to  confcience,  and 
ought  even  to  lofe  their  reputation  to  preferve  it,  and  that  fcj 
to  live  according  to  nature,  and,  TsalQeaQai  ru  6ew,  xaJ  itssa^xt 
Tov  0£ov,  to  obey  or  follow  the  diredion  and  example  of  God  is 
the  faine  thing  ;  that  in  every  thing  be  it  great  or  little,  we  are 
to  have  refpetl  to  God,  and  glorijy  him  forever  and  ever,  a,nd 
can  do  nothing  well  towards  man  unlejs  we  do  it  in  refpetl  to 

(a)  Socrat.  Apol.  p.  31.  Gicero  Tufc.  q.  i.  n.  8a.  Jamblic.  Protrep. 
c.  I?,  p.  84.. 

•  (o)  ^quiffimo  animo  ad  honefium  confilium  per  mediam  infamiam 
tandem,  nemo  iiiihi  videtur  pluris  cxltimare  virtutem,  nemo  illi  magis 
devotus  quam  qui  boni  viii  faniani  perdidit,  ne  conlcientiam  perderet, 
Seneca,  Ep.  81.  p.  704.  famam  occupare  et,  to  iVoo^on  mu  ^-aclvj  prsepo- 
neie,  inane,  ftolidum,  iniquum  muitoties  pronunciant.  Vide  Gataker, 
in  Anton,  part  i.  p.  19.  1.  4.  p.  135.  i.  43.  1.  6.  p.  229,  330.  1.  7.  p.  392. 
in  Section  73. 

fcJ'Sli  ya^  (pccrm  of  Ilf^aycpaci  ri/y.^crsij  tof  ^toj  ajTif  a  lx>  ra  Sew  t»» 
^jayoj«»  oiAiucrm,  Hierocl.  in  Carm.  Pythag.  p.  23,  24.     At7  ust  TranJxJ  to 

IV  7rpa|c(f,  Antoninus,  1.  3.  Scition  13.  Mine.  T!;alctis  monitum  illud, 
iU  Tb5  uiuvxiT^-,-  au-'vi."!  t^o^a^Ec^ai  tc7  S.'cv,  apud  Clcn:.  Alex.  Strom.  5. 
?•  504.  D, 


382  Anfzoer  to  Three  Ohje^tons 

divine  things :  (d)  That  God  is  to  be  revered  above  all  thi?igs, 
to  be  owned,  thought  upon,  and  refpecled  in  all  things,  to  be  in- 
voked that  we  may  obtain  them,  and  to  be  celebrated  for  them  : 
to  omit  many  things  of  a  like  nature. 

^dly.  If  God  hath  given  to  all  men  immortal  fouls,  it  feem- 
cth  plainly  hence  to  follow,  that  he  hath  put  them  fome  way 
in  a  capacity  of  being  happy  after  death,    and  hath  not  left 
them  under  an  inevitable  necefCty  of  being  always  miferable; 
for  fince,  according  to  our  Savior's  words,  //  had  been  better 
for  juch  men  that  they  had  not  been  born,  and  according  to  right 
reafon,  it  is  better  not  to  be,  than  to  be  miferable  :  And  fince  all 
fuch  men  mufl  be  fubjeft  to  a  neceflity  of  being  miferable  only 
by  being  born  into  the  world,  that  is  only  by  God's  own  aftion  in 
giving  them  life,  and  infufmg  a  fpiritual  foul  into  them,  and  all 
their  offspring  mufl  be  miferable  by  that  which    God  himfelf 
hath  called  his  benediftion  on  our  firft  parents,  by  which  they 
were  enabled  to   iytcreafe   and  multiply  :  I  fay,   feeing   thefc 
things  are  {o,  it  follows  that  either  we  rauft  deny  the  immor- 
tality of  the  fouls  of  thefe  Heathens,  and  fay  that  they  will  die 
■with  their  bodies,  and  be  liable  to  no  account  hercaher  or  al- 
low that  they  are  placed  by  divine    providence   in  a  capacity 
of  avoiding  the  being  ever  miferable  in  that  future  ftate.  And 
that  God  hath  vouchfafed  fome   means  of  grace  and  kindnefs 
even  to  the  fouls    who   by    his   providence   have  wanted  that 
Jight  which    he    imparted  to  the   Jexu   and  Chrifiian,  may  be 
concluded  from  his  goodnefs  to  them  in  things  temporal  ;  for 
fince  he  is  that  God    who  d^i^th  good  to  all,   and  whofe  tender 
mercies  are  over  all  his  works,  who  giveth  to  all  men  liberally, 
filing  their  hearts  with  food  and  gladnefs  :  Is  it  likely  that  he 
ihould  wholly    neglefcl   their  fpiritual   concerns  leaving  their 
precious  fouls  entirely   deftitute  of  help,  and  under  a  fad  ne- 
ceflity oS.  pining  away  in  their  iniquities,  and  being  miferable 
forever  ?  And  to  be  fatally  expofed  to  eternal  death,  without 
affording  them  any  means  of  redrefs.    This  even  to  a  Heathen 
feenied  a    mod   unworthy  apprehenfion,    that  God  flioulfl  be 
(e)  -STpof  y^i\  "XQL  i^uxiy^a  xorXcTy  Y.a.\  d:p(iovjJS  zsafdaKavofxivof,  Tspoi  0} 
TxypBirTcij  asiopai,  liberal  in  beflowing  mean  things,  and  /par" 
ing  in  better  things  :  why  therefore  Ihould  we  ch'ri/iians,  who 
have  clearer  difcoveries  of   tjhe  divine    gopdnefs,   think  that 
he  who  gives  to  all  men  life,    breath,    and  all   things,  Ihould 
Utterly  withhold  from  any  the  means  of  ferving  him  accepta- 
bly ?  They  furely  might  infer  from  his  declarations  that  he  is 
the  Savior  of  all  men,    and  that  all  fouls  are  his,    (which  is 
plainly  faid  to  anfwer  the  complaints  of  thofe  who  thought  he 
dealt  hardly  with  them)  that  he  is  the  God  of  the  Gentiles  af 

fdj  Vide  Gatjk.  voce  Dr^s. re  .'  Max^  Tyr.  Did".  12.  p.  216. 


againjl  the  DoSirines  Afferted.  383 

well  as  oftJct  Jews  ;  the  fame  God  who  is  rick  unto  aU  that 
call  upon  him,  that  he  hath  not  left  himjelf  without  a  teftimo~ 
ny  of  his  goodnefs,  that  he  made  them  tojeek  after  kim,  in  or- 
der to  the  finding  him,  and  fo  far  manifefled  hinifelf  to  them 
that  they  might  know  him  fo  as  to  worjhif)  him  as  God,  and 
to  be  thankful  to  him  for  his  benefits  :  That,  Lajlly,  He  hath 
made  them  fo  as  to  be  a  law  unto  themfdves,  by  virtue  of  that 
light  of  reafon  he  hath  implanted  in  them,  fo  that  they  have 
an  inward  fatisfaftion  in  doing  well,  and  an  accufing  con- 
fcience  when  they  do  that  which  is  naturally  evil  j  they,  1  fay, 
may  more  rationally  conclude  he  is  not  utterly  deficient  in 
communicating  interior  ajjiflances,  and  promoting  the  good, 
ufe  and  improvement  of  thefe  talents  ;  fince  otherwife  they 
are  not  only  bcftowed  in  vain,  and  fo  as  to  produce  no  good 
effetl  ;  but  are  really  unkindneffes,  as  being  only  apt  to  pro- 
duce ill  effects  on  thofe  on  whom  they  are  conferred,  viz. 
the  aggravation  of  their  fin,  and  confequently  of  their  future 
punilhment. 

Coroll.  Hence  then  it  follows  that  no  Heathen  nations  are 
wholly  left  without  fome  means  of  knowing  and  fome  ability 
of  doing  thofe  things  God  hath  made  abfolutely  requifite  to 
free  them  from  his  future  wrath,  fince  otherwife  they  mufk 
be  born  under  an  abfolute  neceffity  of  being  ever  miferable. 

Section  V, — ^dly.  I  add  that  it  cannot  be  confiflent 
with  divine  equity  and  goodnefs  to  make  that  a  condition  of 
any  man's  happinefs  which  he  cannot  know  to  be  his  duty, 
or  knowing  cannot  do  ;  fince  this  mufl  certainly  fubjetl  him 
to  an  impoffibility  of  being  happy,  and  therefore  to  a- certainty 
©f  being  miferable  ;  which,  by  the  former  propofuion,  mufl 
be  repugnant  both  to  the  juflice  and  the  goodnefs  of  God. 

Coroll.  Hence  it  is  evident  that  the  knowledge  of  any  rev- 
elation made  to  Jew  or  Chrifian,  cannot  be  neceiTary  to  the 
happinefs  of  the  Heathens  in  general,  and  much  lefs  the  prac- 
tice of  any  purely  chrifian  Amy  ;  becaufc  it  is  morally  im- 
poffible  that  many  of  them  fliould  come  to  the  knowledge  of 
thefe  things  ;  and  therefore  faith  in  Chrijl  Jfus  cannot  be 
neceffary  to  tlie  falvation  of  as  many  of  thetn  as  have  never 
heard  or  him  ;  for  how,  faith  the  apoflle,  (f)  ftall  they  he^ 
heve  in  him  oj  whom  they  have  not  heard  ?  And  to  whom  no 
prea-cher  of  Chrijt  Jefus  hath  been  ever  fent  j  for  how  fliall 
they  hear  without  a  preacher  ? 

Skction  VI. — /^ihly.  This  I  think  certain,  that  God 
will  only  judge  men  at  the  lafl  for  finning  againfl  the  meana 
he  hath  vouchfafed  them  to  know,  and  to  perform  their  duty, 
and  only  by  that  law  which  he  hath  given  the;n  ;   fo»  fin  being 

(fj  Rom,  X.  14. 


3^4  Anfwer  to  Three  OhjeHioiUs 

dnly  a  irdnfgrcjjion  of  a  law,  where  God  hath  given  no  law 
iorbidding  any  a£lion,  there  can  be  no  Imputable  tranfgrer- 
fion  pHt  ;  and  where  he  hath  given  no  law  commanding, 
there  can  be  no  negleft  of  duty. 

Cor  oil.  Hence  it  muft  follow,  that  thofe  Heathens  to  whom 
the  law  ot  nature  hath  been  only  given,  can  be  judged  only 
for  the  violations  of  that  law  ;  that  is  for  the  negleft  of  that 
which  by  that  law  they  might  difcern  to  be  their  duty  to  pef- 
foroi,  or  their  fin  to  commit  ;  God's  wrath  being  only  reveal, 
tdfrom  heaven  zpi\v\^  them  who  held  the  truth  in  unrightzouf- 
nefs.  And  therefore  as  almofl:  all  the  Thefes  laid  down  by 
VoJJius,'\n  his  difputation  de  Virtutibus  Gentilimn,  are  abfurd; 
fo  the  firft  Thefis  which  makes  this  a  requifite  of  a  good  ac- 
tion, that  it  be  done  according  to  the  law  of  God,  il  he  under- 
ilands  this  of  a  written  law  of  which  the  texts  alledged  by  him 
only  fpeak,  is  the  firftborn  of  abfurdities;  as  requiring  thd 
Heathens  to  knov/  the  revealed  will  of  God,  in  order  to  their 
doing  good,  without  a  revelation,  and  faying  that  a  righteous 
Judge  will  judge  the  Heathens  by  a  law  he  never  had  revealed 
to  them,  and  condemn  them  for  not  walking  by  that  rule  he 
liever  gave  them  for  the  direflionof  their  attions.  Asabfur^ 
is  \i\%Jifth  Thefis  which  requires  this  condition  as  necefTary  td 
render  the  aftions  of  the  Heathens  profitable  to  them,  ut  pro- 
xniferit  Deus  remunerari  fe  ea  velle  asterna  vita,  that  God 
Jhould  have  promijed  to  reward  them  with  eternal  life  ;  this 
being  to  make  it  necefTary  in  order  to  any  motive  they  can 
have,  that  is,  to  any  hope  they  fiiould  be  better  for  any  good 
they  do,  tTiat  they  fhould  have  a  promife  of  eternal  life,  who 
zv&Jlrangers  to  the  covenant  of  promife,  and  are  incapable  of 
having  it,  no  fuch  promife  being  ever  made  to  anv  without  a 
revelation  :  Sure  it  is,  from  the  words  of  the  apojlle,  that  if 
they  have  any  motive  to  ferve  God,  they  muft  have  reafon  to 
believe  that  he  is  a  rezcarder  of  them  that  diligently  feek  him, 
and  fo  their  fervice  muft  be  done  in  faith  ;  but  then  what  that 
reward  will  be,  it  being  not  of  debt  hut  grace,  it  is  impodible 
for  them  to  know  without  a  promife.  And  this  I  think  fo  far 
unneceflfary  to  their  good  aaions,  that  1  rather  intline  to  be- 
lieve that  they  among  them  who  endeavored  to  liveholily  arid 
righteoufly  with  refpefl  to  a  recompence  without  a  promife, 
-on  the  account  of  divine  goodnefs,  and  of  his  love  to  virtue 
wherever  it  was  icund,  will  find  a  fuitable  reward  from  God  ; 
ind  that  he  highly  did  approve  that  noble  refolution  of  Socrates, 
That  being  perfuaded  that  good  vien  living  and  dying  fhould 
he  happy,  and  bad  men  punifhed  ;  (g)  /,  faith  he,  bid  adieu  to 
Ithe  applaufes  of  the  world,  nal  Gx.owciJ  ozsus  aT^o^nvSc^t  rZ  Kpirri 

fgj  Plato  Georg.  p.  358. 


againjl  the  Do&rines  AJferted.  385 

ojs  {j^/iz^irrtM  i%coy  rr/V  vj/y^.'^v,  Kai  tirfipa.aofjixi  rcZ  ovri  ui  *v  ot^va- 
(A^i  /BeXrrrCf  a^v,  xai  ^^v,  x««  stirtiJav  dnso^vhsycu  oLzjoCivTiTazim ^  and 
will  make  it  my  care  how  I  may  appear  before  my  judge  rvith  a 
mo fl  pure  foul,  and  how  J  may  live  and  die  the  beft  of  men  :  As 
alio  that  of  (h)  Sapio,  who  being  told  in  a  dream  by  Africa- 
nus,  cerium  efTe  in  ccelo  et  definitum  locum  ubi  beati  asvo 
fempiterttofruantur,  that  there  luas  a  certain  place  in  heaven 
where  the  bleffed  lived  for  ever  ^zv\A  that  the  way  to  -it  was  that  of 
piety  and  righteoufnefs  ;  enters  into  this  ferious  refolution,  (i) 
I  have  always  hadfome  regard  to  theft  things,  nunc  autem  tanto 
pra^mio  propofuo  enitar  mulio  vigilamius,  but  now  in  prof. 
ped  of  this  high  reward,  I  will  purfue  them  with  thi  greater 
diligence. 

Section  VII. — ^thly.  God  having  laid  down  this  meth- 
od in  the  difpenfation  of  his  gifts,  that  he  who  is,  Iv  £}.axtra) 
sz  190 r,  faithful  2n  the  leaf  talent,  fhall  have  a  fuitable  reward^ 
and  that  to  him  that  hath,  fo  as  to  improve  what  he  enjoys, 
fhall  more  be  given,  and  vice  verfa,  we  may  hence  rationally 
conclude  that  he  who  diligently  endeavors  to  do  good  accord- 
ing to  that  light  he  hath  received,  fhall  find  fome  tokens  of  the 
favor  of  God  ;  and  that  if  any  farther  aid  be  requifite  to  ena- 
ble the  Heathens  acceptably  to  perform  their  duty,  the  divine 
goodnefs  will  impart  that  alfb  to  them  by  thofe  fecret  difpen- 
fations  of  his  providence  which  we  are  not  acquainted  with  ; 
for  as  to  idiots  and  infants,  among  chriflians,  God's  mercies 
are  vouchfated,  and  our  Savior's  meritorious  performances 
are  applied  in  a  manner  not  underftood  by  us,  without  any- 
capacity  in  them  to  know  or  believe  any  thing,  fo  may  God's 
grace  be  commumcated  to,  and  the  merits  of  Chrifi  avail  for, 
ignorant  Heathens,  in  a  way  unknown  to,  and  unfearchable 
by  us.  And  therefore  as  the  Heathens  did  acknowledge  tha» 
the  divine  afliftance  was  neceffary  to  the  performance  of  their 
•duty,  fo  did  they  accordingly  expert  it  and  declare  that  (I) 
nullus  unquam  vir  magnus  fuit  fiiie  aliquo  afflatu  Divino,  nd 
man  ever  was  or  could  be  excellent  without  fome  divine  ajfifl- 
ance  ;  and  that  by  reafon  of  mens  pronencfs  to  vice,  and  the 
difficulty  of  a  virtuous  life,  they  food  in  need,  fmj  ^bhouK- 
Xr,z:Topos  xai  ctnayui'vis^ov,  of  God  to  be  their  helper,  and  their 
coadjutor.  Whence  we  may  argue,  that  where  this  was  want- 
ing, it  is  not  for  want  of  kno*vledge,  or  of  power,  but  for 
their  flothfulnefs,  and  the  abufing  of  their  talents,  they  (hall 
be  condemned. 

Section  VllI — And   Lafly;\Vc  vmy   reafonably  con-, 
elude  God  v/ill  deal  with  them  in  refpe£l  both  to  the  accepta- 

fhj  Som.  Scip.  apud  Cicer.  n.  5 fij  N.  ii.  N.  iS. —{IJ  Cic.  de 

N*t.  Deor,  1,  2.  n,  124,  125- fm)  Ma^.  Tj-r.  DiiT.  22.  p.  318. 

C  C  c 


386  Anfuitr  to  Three   ObjeSlions 

tion  and  reward  of  their  good,  and  his  difpleafures  agalnft, 
and  punifhment  of,  their  evil  anions  according  to  the  meaf- 
ures  of  their  ignorance  and  knowledge,  the  abilities,  ruotives 
and  inducements  afforded  to  them  to  do  or  to  avoid  them  ;  and 
that  in  thefe  particulars, 

iji.  That  their  good  aftions  done  upon  lefs  conyiftions, 
aids  and  motives,  may  be  more  acceptable  to  God  than  the 
like  aftions  done  by  chnjlians  upon  much  ftronger  evidence^ 
and  better  aids,  and  more  powerful  inducements  to  the  fame 
aftions,  becaufe  this  (hews  a  greater  readinefs  to  alTent  to  the 
obje6ts  of  our  faith,  and  better  inclination  to  the  performance 
of  our  duty.  Hence  Ckri/i  fpeaks  thus  to  Thomas^  (n)  Hajl 
thoufeen,  and  therefore  believed?  Biffed  are  they  who  have  not 
feen,  and  yet  have  believed.  From  which  words  both  inter- 
preters ^ndfchoolmen  gather,  that  faith  upon  leflVr  evidence  is 
of  greater  merit,  becaufe  it  Ihews  a  greater  pro'optitude  in  the 
will  to  embrace,  and  a  ftronger  affeftion  to  the  obje6ls  of 
faith.  And  the  foj  Centurions  faith  is  commended  above 
that  of  Ifrael,  becaufe  he  believed  in  Chrifl  upon  leffer  evi- 
dence than  they,  who  were  acquainted  witU  Mofes  and  the 
prophets,  had  ;  and  upon  thofe  words  of  Chrifl  to  the  S-yrO' 
phcenician  woman,  fpj  0  zvonian,  great  is  thy  jaith,  I  have 
defcanted  thus,  "  Great  is  thy  faith,  that  having  no  promife  to 
r^ly  upon,  and  fuffering  fo  many  repulfes,  and  fuch  feeming 
contempt,  thou  ftill  retaineil  fo  good  hope  of  my  kindnefs 
and  m-^rcy."  The  faith  of  thdfe  who  firmly  rely  upon  God's 
promife,  and  are  not  by  great  temptations  and  affliftions  mov- 
ed from  their  confidence  is  praifeworthy  ;  bat  highly  excel- 
lent is  their  faith  who  depending  only  upon  his  goodnefs,  do 
place  their  humble  confidence  in  God,  embracing  the  faith  of 
Socrates  as  raofl  certain  truth,  (q)  that  no  evil  could  happen 
to  a  (rood  man^  living  or  dead.  Nee  unquam  ejus  res  a  Diis 
immortalibus  negligentur,  becaufe  the  immortal  Gods  could 
never  neglecl  his  affairs.  "  Whence  we  may  learn  that  the 
faith  of  Gentiles  is  not  only  pleafing  to  God,  but  fometimes 
more  excellent  than  that  of  thofe  to  whom  the  promifes  be- 
long, VIZ.  when  upon  lefTer  motives  it  brings  forth  equal 
fruits."  Thus,  V.  g.  it  is  praifeworthy  in  a  chriflian,  to  take 
no  thought  for  tomorrow,  but  to  depend  on  the  alfurance 
Chrift  hath  given  him  that  he  fhall  want  neither  food  nor  rai- 
ment; but  it  is  more  noble  in  an  i/,?aMe«,.  (aj  Epidetus,  to 
believe  that  afervant  of  God  Jhould  not  be  folicitousfor  the 
morrow,  and  put  the  queftion  thus,  OsjScrra:*  rlr  dyrtp  dya^os,  can 

fn)  John  XX.  29, fo)  Luke  vii.  9. fp)  Matth.  xv.  2S. fq J 

"Ep  yl  »»  TtiTo  ^ia'joiij^xi  ^i7 aX-ri^ii  Jamb.  Protrept.  p.   84..   Socrat.  apiid 

Gicer.  Tufc*  2.  q.  J.  n.  82.  and  Apol.  p.  -«• /'^J   ^P^'-^  Arrii-i  1. 

»,C.  9.  p.  lOS,  I.  3.  c.  36.  p.  34&,  25^' 


a^ainjl  the  DoBrines  AJferltd.  387 

any  good  man  fear  he  may  zcant  food  ?  Doth  God  fo  neghSl 
his  Jervants,  and  his  wkneffes  oj  his  care  and  providence  f  It 
h  a  chrifiian  virtue  to  be  contented,  and  to  acquielce  in  all 
God's  providences,  even  under  all  the  comforts,  the  afliftan- 
ces,  the  promifes  and  hopes  which  chrjjliamty  affords  ;  but 
for  a  poor  Have  or  fervant,  as  fbj  EpiCletus  was,  to  be  able 
thus  to  appeal  to  God,  Did  I  ever.  Lord,  aUvfe  thee,  or  com- 
plain  of  thy  government  ?  Was  I  not  always  willing  to  be  fie k 
when  It  was  thy  plea  fur  e  that  I  Jhould  be  fo  ?  Did  I  ever  de. 
fire  to  be  what  thou  wouldji  not  have  vie  to  be?  Was  I  ever 
the  lefs  pleafedvpon  that  account  ?  Am,  I  not  always  ready  to 
do  what  thou  commandejl  ?  Did  I  ever  tranjgrefs  thy  precepts^ 
or  abvfe  the  faculties  that  thou  hafi  given  me  ?  JFilt  thou,  haye 
me  to  quit  the  plays  ?  I  go  from  them  full  oJ  thanks  that  thou, 
admittejl  me  to  fee  thy  works,  and  under/land  the  adnunijlra^ 
iions  of  thy  providence  ?  Wilt  thou  have  vie  to  continue  here,  I 
will  freely  do  as  thou  willeji  f  Wouldfl  thou  have  me  to  depart 
hence,  I  will  freely  do  it  at  thy  command  ?  (c)  I  have  always 
had  viy  will  JuLjed  to  that  of  God.  fdj  Would  he  have  me 
to  befeverifli,  I  would  be  fo  ?  To  defire  or  attempt  any  thing, 
I  will  defire  and  attemf?t  it  ?  Would  he  not  have  me  to  enjoy 
tt,  I  would  not  have  it  ^  Would  he  have  me  die,  I  am  wUiing 
to  die  ?  fej  Deed  with  tne  according  to  thy  pleafure  ;  I  am  al- 
ways of  the  fame  vnnd  with  thee  :  I  refufe  nothing  which  thou, 
art  pleafed  to  lay  upon  me  ;  lead  me  wither  thou  willeji  ; 
clothe  me  as  thou  pleafefi  ;  I  will  be  a  magiflrate,  or  private 
perfon  ;  continue  me  in  my  country  or  in  exile,  I  will  not  on- 
ly jab  mi  t  to,  but  dfend  thy  proceedings  in  all  things.  Let  me 
fee  in  chrifiians  a  more  entire  fubniiffion  to  the  will  of  God, 
that  I  may  prefer  their  chriftian  virtues  before  his  fplendid 
fins. 

Q.dly.  The  Heathens  alfo  may  expe6l  a  reward  upon  per- 
formance oi  Icfs  duty  ;  for  as  ffj  much  zvill  be  required  of  them 
io  xohom  much  is  given,  fo  to  whom  Ufs  is  given,  of  them  lefs 
will  be  required,  Taiih  our  Lord.  We  fee  it  is  thus  in  refer- 
ence to  all  other  thing?  of  a  like  nature,  the  Icfs  our  fubllance 
is,  the  Icfs  charity  is  required  trom  us  ;  the  lefs  flrengih  they 
have  to  perform  it,  the  lefs  fervice  will  be  expefted  fiom  -1 
child  or  fervant ;  the  lefs  time  men  can  fpare  from  their  necef- 
fary  labor,  the  lefs  time  will  God  require  to  be  employed  in 
his  immediate  fervice  ;  and  the  weaker  men's  intelleclual  fac- 
ulties arc,  the  lefs  meafureof  know  ledge  we  require  from  them  : 
And  what  reafon  have  we  to  believe  God  will  not  deal  witl» 

(b)  Apud  Arrian.  !.  3.    c.  .(;.  p.  17t,  274 (c)    \..  3.  c.  14-  r-  34i- 

- — ^</y  ibid.  c.  i6.  p.  361.  36a.     Vi^cp.  iB8,  40^.^ ^/'f^L.  a.  c  16. 

p.  1,7, (f)  Lulic  xii.  48. 


388  Anjwer  to  Three  ObjeEiiom 

Heathens  after  the  fame  gracious  meafures,  abating  fomewliat 
of  that  duty  which  he  requires  towards  their  acceptance,  be- 
caufe  he  hath  afforded  to  them  lefs  means  to  know,  iefj  aid 
and  motives  to  perform  it. 

'^dly.  The  Htathens  may  reafonably  expeft  that  God  {houl<J 
be  more  ready  to  pardon  aad  pafs  by  their  tranfgreffions,  be- 
caufe  there  muft  be  in  them  the  more  of  ignorance,  and  fo  the 
lefs  of  contempt ;  and  fo  the  more  of  that  which  renders  theni 
excLifable,  and  the  lefs  of  that  which  aggravates  tranfgreffion  ; 
And,  faith  good  (g)  Salvian,  Ignofci  aliquatenus  ignorantisc 
potelt,  contemptus  veniam  non  meretur,  ignorance  may  obtain 
■pardon  where  contempt  will  not.  Hence  our  Lord  prays  thus 
lor  his  murtherers,  though  moft  of  them  were  guilty  of  affeft- 
ed  Ignorance,  (hj  Father,  forgive  them,  they  know  not  what 
they  do.  St.  Peter  faith  to  them,  fij  I  know  ye  did  it  igno-. 
rantly,  as  did  aljo  your  rulers.  Repent  ye  therefore  and  be 
■converted,  that  your  fins  may  be  blotted  out.  St.  Paul  hiih, 
that  fkj  being  ignorant  of  him,  and  of  the  words  of  the  proph- 
ets, they  fulfilled  the?n  in  condemning  him  ;  whereas,  ^Ij  had 
they  knozun  him,  they  would  not  have  crucified  the  Lord  of  glory. 
And  how  much  more  may  be  faid  to  mitigate  the  ignorance  of 
Heathens,  of  whom  St.  Paul  difcourfeth  as  of  men  left,  -J^xKa- 
9'<^=jv,  to  grope  after  God,  as  in  the  d<irk,  if  haply  they  might 
find  hijn  ;  and  who  are  often  by  bim  flyled  darknefs,  and 
children  of  darknefs,  before  the  light  of  the  gofpel  (hone  upon 
them,  and  therefore  thefe  times  of  ignorance,  faith  he,  God 
overlooked.  A6ls  xvii.  30. 

'ithly.  They  may  expett  that  God  {hould  be  more  patient 
and  long  fuSering  towards  them  before  he  punifhetb, 
Ijecaafe  the  lefs  the  light  is  they  enjoy,  the  lefs  is  their 
offence  againft  it ;  fmj  Poffunt  effe  vitia  paria,  fed  in  his  vi- 
tiis  neceiTe  eft  peccata  noftra  effe  graviora,  ib  that  where  the 
vice  may  he  equal,  the  fin,  faith  Salvian,  mufi  be  the  greater^ 
and  io  deferve  a  fwifter  vengeance.  Th«s  God  bore  with  the 
Amor:tcs  four  hundred  years,  after  his  promife  made  to  Abra^ 
ham,{n)  that  his  jeedfliouid  inherit  their  land,  becaufeike 
fins  of  ih-.  Amorites  zoere  not  yet  full,  there  being  then,  doubts 
Jefs  Jome  good,  men  among  them,  under  the  government  of 
Aidchifideck,  the  priefi  of  the  moj}  high  God  ;  and  probably' 
among  the  confederates  of  Abraham,  EJchol,  Mamre  and  A^^ 
ner,  and  the  fubj^ds  of  King  Abimelech  ;  whereas,  when  the 
time  (^ame  for  thtir  dcftruQion,  we  find  not  one  worthy  to  he 
laved  from  deftruftion,  but   Rahab,    and  ihe  was   an  Harlot. 

(g)  De  Gubiirn.  Dei.  1.  t,.  p.  1,55. (h)  Lukexxiii.  34-— /"'V  Afl* 

fii.  17.  i.vc. (k)  A6ts  xiii.  37.- {Ij   i  Cor.,  ii.  8. ftftj  L,  .-,.  p. 

:34. — ~fnj  Gen.  xv-  16.  .  ' 


againjl  the  DoBrines  AJferted,  389 

^nA  when  the  old  world  was  grown  fo  generally,  and  fo  pro- 
digioufly  wicked,  that  the  imaeinations  of  their  hearts  were 
only  evil,  and  that  continually,  and  there  was  not  one 
good  man  left  among  them  befides  Noflh,  God  flill  grants 
them  one  hundred  and  twenty  years  fpace  for  their  repents 
ance  ;  and  this  is  that  time  as  St.  Peter  faiih,  (pj  the  lone  J'uf' 
Jering  of  God  waited  in  the  days  of  Noah  ;  whereas  Chrijl's 
admonition  to  the  churches  of  Ephefus  and  Smyrna  runneth 
thus,  fq)  Repent,  or  /  will  come  unto  thee  quickly. 

Section  IX, — Laftly,  It;  is  alfo  realonable  to  conceive 
that  God  may  be  more  gentle  in  thepunilhment  of  their  iniqui- 
ties, according  to  our  Lord's  own  aphorifm,  frj  He  that  knew 
not  his  Lord's  will  and  therefore  did  Unot,f}iall  be  beaten  with 
few  Jiripes,  becaufe  his  fin  has  fo  much  iefs  of  wilfulncfs  ; 
whereas  he  that  knew  his  Lord's  will,  and  yet  did  it  not,  flialt 
be  beaten  with  many  flripes,  becaufe  he  fins  out  of  prefumptu- 
ous  contempt  of  known  duty.  Now,  faith  St.  James,  (fj  T9 
him  that  knoweth  to  do  good,  and  doth  it  not,  to  him  it  is  fin, 
imputable  to  his  condemnation.  And  here  let  it  be  noted, 
that  in  the  opinion  of  (tj  Origen,  Tertullian  and  Salvian,  the 
perfon  to  be  beaten  with  many  ftripes  is  the  Jew,  that  knew 
the  will  of  God  ;  the  perfon  to  be  beaten  with  few  is  the  Gen-^ 
tile  who  knew  it  not.  We  may  pafs  a  fevere  fentence  on  them 
as  if  they  were  like  brute  beafts  made  to  be  defiroyed  ;  but  it 
would  be  more  charitable  to  Uy  with  Salvian  (a)  Qualiter  ir^ 
die  judicii  puniendi  funt  nullus  poteft  fcire  ni(i  folus  Judex, 
how  theyfhallbe  hereafter  punifJied  God  only  knows.  However 
God  exerciies  greater  patience  to  them  here,  than  towards  us 
chriflians.  Cum  fciat  eos  ea  facere  quae  nefciunt,  noflros  auj 
tern  negligere  quae  credunt,  becaufe  they  know  not  that  which, 
they  do  is  evil,  but  we  negle&  what  we  know  to  be  our  duty. 
Hence  Chr^fl  declares  it  will  be  ?nore  tolerable  for  Sodom  in 
the  day  of  judgment,  than  for  Capernaum  ;  for  Tyre  and  Sidon, 
than  Jor  Chorazin  and  Betkfaida  ;  becauft?,  had  the  rnighty 
works  Chrifl  did  in  thoje  days,  been  done  in  Tyre  and  Sidon, 
they  would  have  repented  in  fackcloth  and  ofhes.  And  tliis 
brings  me  to  the  confideration  of  the  inference  made  in  tlie 
objettion  from  thefe  words,  vtz. 

Hence  it  appears  that  the  means  of  falvation  arc  not  always 
applied  to  them  whom  God forefaw  would  ufe  tkemhtttcr. 

Anfwer.  Now  to  this  interence  I  anfwer,  that  it  js    wonder- 
ful to  hear  thofe  very   men  making  this  inference  from  thefe 

(p)\  Pet.  iii.  20. (a)  Rev.  ii.  ?,  xC. (r)   Luke  xn.  47- (j} 

Jam.  iv.  17. ( t )  Vapiil.ihit  multis,  iiic  eft  Ju<!a:us  ;  (lui  non  cogiiovit 

prfcciis,  id  eft  Gcntilis,    vapulabit  pmicis.  Orig.    in  Ko'in.  i:.  V.  136.  p. 

rertuUidn.  de  P(£nit.  c.  5.  b«aiv.  de  Gubeir..  Dei,   1.  5.  p.  ij'i. (u) 

De  Gubern,  D«,  1.  5  p,  154. 


3$Q  Anfajgr  to  Three  Ohje^ions 

•words,  who  when  they  are  prefled  with  this  plain  inference 
from  them,  that  it  the  miracles  Chrift  did  in  thefe  cities  to  con- 
firm that  heavenly  doftfine  by  which  he  called  them  to  repen- 
tance had  not  been  fufficient  tor  that  end,  without  that  unfruf- 
trable  impulfe  which  the  event  (hews  he  was  not  pleafed  to 
afford  them,  he  muft  not  ®nly  have  upbraided,  but  pronounc- 
ed the  heavieft  judgments  agiinft  thofc  cities  for  not  doing 
that  which  they  had  no  fufficient  rpeans  afforded  them  to  per- 
form ;  they  anfwer  that  thefe  words  do  not  fhew  that  God  fore- 
faw  thefe  means  woivld  have  had  aftualiy  this  effect  on  Tyre 
and  Sidsn,  but  only  that  in  humane  probability,  they  might 
have  had  this  effeft  upon  them,  or  that  men  might  have  rea- 
fonably  expe£led  this  fruit  from  them.  Or,  adly.  That  thefe 
words  do  contain  fuch  an  kypiriolicdl  exprejjion^  as  Chrifl 
ufed  in  faying,  (x)  if  thefe  Jhould  hold  their  peace,  the  Jlones 
would  immediately  Cry  out  ;  or  which  we  ule  by  faying  this 
would  make  ftones  fpeak,  a  blind  man  may  fee  this,  or  a  child 
may  underftarid  it  ;  and  fo  thefe  words  ferve  only  to  (liew 
the  unreafonablenefs  of  the  impenitency  of  thofe  cities  (with- 
out the  divine  impulfe  abfolutcly  neceffary  to  that  end)  but 
never  were  intended  to  intimate  the  fmcerity  of  the  repentance 
thefe  miracles  would' have  wrought  in  7)'r<f  and  Sidon;  thefe 
fubter luges  I  have  confuted  in  the  note  upon  thefe  words, 
Malth.  xi.  84.  To  which  I  add  thefe  words  of  fj'^  Mr.  Thorn- 
dyAe;  *'  I  find  no  good  reafon  to  infer  pofitively,  as  our  Lord 
A(>i\i,  ihtiX  Ch or azin  ditii.  Bethfaida  ihall  be  tormented  more 
than  Tyre  and  Sidon,  becaufe,  probably,  Tyre  and  Sidon  would 
have  repented.  The  fame  I  fay  to  others  who  would  have 
our  Lord  fay  only  this,  fzj  That  had  thefe  miracles  been  done 
in  X)"f^  and  Sidon]  fhey  would  havi  repented,  but  not  from  the 
heart,  becaufe  miracles  "are  notable  to  convert  any  one  to  God 
from  the  heart  •  for  in  confcicnce  is  there  any  reafon  that  Cho- 
raziri  and  Bethfaida  (hould  fare  worfe  than  Tyre,  and  Sidon, 
becaufe  they  would  have  repented  as  Hypocrites,  continuing 
no  lefs  finners  than  if  they  had  not  repented.  To  fay  as  oth- 
ers do.  That  had  God  ordained  thofe  miracles  to  be  done  at 
Tyre  and  Sidon,  he  would  have  determined  their  wills  by  his 
immediate  ad  to  be  converted,  is  to  fay  that  our  Lord,  by  a 
mental  refervation,  fays  that,  whereof  he  expreileth  not  the 
reafon,  and  fo  cozens  them  who  fatistV  themfelves  with  the 
reafon  which  he  doth  exprels." 

When  (idly.)  they  do  in  favor  of  thefe  falfe  interpretations 
add.  That  U  would  be  an  ad  of  crudty   in  God  to  have  denied 

fx)  Luke  xix.  43 (y)  Epil.  Purt  .-■  p.  :-;-. fz)  Carnfro.  in 

locum. 


a^ainjl  the  Do^rines  AJferUi,  3^1 

iJliem  thofe  mtans  which  he  Jorejaw  would  have  produced  in 
them  repentance  to  Jalvation^  1  reply  three  things, 

\Jl.  That  they  here  fay  more  than  can  be  necefTarlly  infer- 
red from  Chrtji's  words,  who  faith  indeed  that  Tyre  and  SidoK 
would  have  repented  in  fackcloth  and  afhes,  i.  e.  with  repent, 
ance  at  prefent  true  and  fmcere,  and  in  which  they  perfever- 
ing  might  have  remained  to  thofe  days.  But  fo  did  Ninevek 
repent  at  the  preaching  of  Jonas  in  fackcloth  and  aflies  ;  and 
the  text  faith,  God  faxu  their  works  that  thty  returned  Jrom 
their  evil  ways,  but  then  they  afterwards  relapfed  into  them 
to  their  utter  ruin.  Phihp  converted  the  people  of  Samaria 
by  miracles,  but  th<*y  were  foon  perverted  again  by  the  for- 
cerics  of  Si?non  Magus  ;  the  ftony  ground  believed  for  afea- 
fon,  but  in  time  oj perjecution  fell  away  ;  and  fo  did  many  oi 
the  _7<;a^i  who  had  once  truly  owned  the  faith  of  Chrift,  fo 
that  (a)  it  had  been  belter  for  them  not  to  have  known  the  way 
of  righteoufne/s,  than  after  they  had  known  it,  to  depart fron 
the  holy  commandment ;  and  who  cap  tell  whether  God  might 
not  fbrefee  that  the  repentance  of  Tyre  and  Sidon,  though  for 
a  feafon  true,  would  not  have  ended  in  a  like  apojlafy  f 

idly.  I  add  that  it  is  moft  abfurd  to  fay  that  God  is  cruel 
towards  any  perfon  or  nation,  provided  he  apply  not  to  them 
all  the  means  his  wifdom  can  difcern  to  be  efFeftual  to  bring 
them  to  repentance  and  falvation,  this  being  to  condemn  our 
gracious  God  of  cruelty  in  the  whole  courfe  of  his  Provi- 
dence ;  for,  doubtlefs,  his  infinite  wifdom  could  have  found 
out  means,  throughout  all  ages,  to  have  converted  more  than 
aftualiy  were  converted,  yea  io  have  turned  the  hearts  of  all 
mankind  unto  him.  Even  this  of  miracles  might  have  been 
as  effetlual  to  any  other  people,  as  it  would  have  been  to  Tyre 
and  Sidon,  to  the  converfion  of  injidds  in  any  age,  as  in  the 
firft  ages  of  chrijlianily .  The  appearance  of  Ckrijl  to  them 
in  the  like  miraculous  manner  as  he  did  to  Saul,  might  have 
been  as  effeftual  to  convert  any  either  Jew,  and  God  in  hi» 
infinite  wifdom  might  have  forefeen  they  would  be  fo  ;  muft 
he  be  therefore  cruel  becaufe  in  all  ages,  from  the  firft  degen- 
eracy of  mankind  to  this  day,  he  did  not  always  ufe  thefe 
means  for  their  converfion,  and  if  he  doth  not  ftill  continue 
them  whilft  the  world  lafts  ?  Who  then  can  free  his  provi- 
dential difpenfations  from  this  blafphemous  charge  ?  Surely, 
it  means  fufficient  for  the  performance  of  that  duty  which 
God  requires  from  any  perfon  or  nation,  and  for  negte£l  of 
which  he  will  condemn  them  at  the  lall,  be  all  that  can  bere- 
(juifite  toexempt  God  from  this  charge  of  cruelty,  even  thofe 
of  Tyre  and  Sidon  had,  or  might  have  had,  them  ;    God  fend- 

(aji  Pet.  ii.  ai. 


g92  Anfwtr  to  Three  OhjeBiom 

ing  his  meflages  to  tbem  by  his  prophets,  and  they  living  in 
the  land  of  Canaan,  being  not  unacquainted  with  the  miracles 
God  wrought  iot  his  own  people,  Chrijl  aifo  being  fometimes 
in  their  coafts,  and  they  being  as  able  as  others  were  to  come 
from  the  coafts  of  Tyrt  and  $idon  (b)  to  hear  hi?n,  and  to  be 
healed  of  their  difeafes.  And  if  other  Gentiles  had  not  fuch 
means,  Why  was  God's  wrath  revealed  jrom  heaven  againjl 
thai  ungodlinefs  and  unrighteoufnefs  which  they  had  not  fuf- 
ficient  means  to  avoid  ?  And  why  doth  God  complain  of  the 
impenitent,  the  difobedient  and  unbelievers,  becaufe  they  o- 
beyed  not  his  precepts,  and  hearkened  not  to  his  calls  and  in- 
vitations, and  were  not  induced  by  his  promifes  and  threat*, 
his  patience  and  longfuffering,  and  all  the  other  methods  ck 
his  providence,  to  faith,  repentance  and  obedience  ?  Why 
doth  he  marvel  at,  complain  of,  and  upbraid  them  for  tiiat, 
which  they  had  no  fufficient  means  to  alter  or  amend  ? 

^dly.  If  means  unfruftrably  effe6lual  be  neceffary  on  this 
account,  who  Jay  this  odious  charge  upon  God  fo  evidently  as 
they  do  who  tell  us  he  hath  left  the  greateft  part  of  all  mankind 
under  an  abfolute  decree,  not  to  afFord  them  thofe  means 
which  he  fees  abfolutely  neceffary  for  the  performance  of  that 
duty  without  which  they  cannot  be  happy,  or  for  avoiding 
that  fin  by  which  they  Qiall  inevitably  be  miferable  to  all  eter- 
nity ? 


CHAPTER    III. 


Jl  or  a  clofe  I  fhall  briefly  add  fome  teflimonies  of  the 
primitive  fathers  concerning  God's  general  goodnefs  to  the 
world  throughout  all  ages,  and  more  efpecially  towards  the 
heathens. 

Section  I. — Cent.  i.  Clemens  Rom  anus,  in  his  epiftle  to 
the  Corinthians,  fpeaks  to  them  thus,  Ltt  u9  diligently  infpeSt 
all  ages,  and  we  fliall  find  that  in  all  ages  God  gave  place  for 
repentance  to  all  that  would  turn  to  hurt.  This  Noah  preach- 
<dto  the  old  world,  and  Jonas  to  the   Ninevites  ;  and  they 

0>)  Luke  vl,  17. 


againjl  the  DoHrines  Afferted,  39^ 

ftpenting  of  their  /ins,  k^Ckoifxvro  tov  6sov  lycerzusoLvra  y.a\  eXafov 
SjOJTnpia.y  naizsip  aXkorpioi  th  ficS  tvris.,  appeajed  God  by  prayer S^ 
and  obtained  falvation,  though  they  were  aliens  from  God  ;  i.  e, 
not  in  covenant  with  him  as  the  Jfexus  were. 

Cent,  2.  Juflin  Martyr  highly  approves  of  that  faying  of 
Plato,  (a)  That  they  xvho  Jeek  to  appeaje  God  by  vows  and 
Jacrijices,  ought,  to  'ssa.vi.n^a.i  kxI  (x^cra.yiMU'y/.siv  e(p'  ois  '/ifj^zpravy 
to  repent  of,  andforfake  their  fins  ;  which  if  they  conceive  God 
znfexible,they  will  never  do,  iViv  oi^ikos  i-n  rns  ixsrccvoixs  'i^aiM 
oiopLsvoi,  as  expecling  to  receive  no  benefit  from  their  repentance. 
He  adds,  fbj  That  wicked  Demons  d,id perfeciite,  thj  azsHodiH^^ 
oTov  Swx^aTTiv,  y-od  Tiss  o/ao/»s,  the  good,  as  Socrates,  and  thofc 
that  were  like  him,  Heraclitus  and  Mufonius,  kx\  zscivras  rnsr 
xciv  QZjws  ^vi'ssors  xara  Xoyov  /3<£y  ffZ7«3'^^ovT<z5",  xai  xaoilav  (pE^yjiv, 
and  all  who  any  way  endeavored  to  live  according  to  reafoUy 
and  efchew  wickednefs.  (c)  That  whatfoever  the  philofophers 
or  lawgivers  found  out  or  f pake  well,  they  found  out,  dux  Xoya 
fxipoi  OS  £$•«  Xpi^os",  by  participation  of  the  Logos,  which  is 
Chrifl.  (d)  That  God  made  all  mankind  with  under  [landing 
and  liberty  of  will,  iipiTsQaci  r'  dKri^v  y-cu  kuuypxTrziv,  t<> 
thoofe  the  truth  and  do  good  ;  fo  that  they  who  negleil  to  do  fa 
are,  dvxzjoXoyTiToi  zjxpai  tcj  fico;,  inexcufablc  before  God.  (e) 
And  that,  ol  /xara  'Kayu  ^toiiavrBS  •/^pn^riavoi  hsi  oCov  ^coy.pdrri^ 
ytou  'HpxKXsiros,  they  who  live  according  to  reafon  are  Chrifi- 
ians,  as  toas  Socrates  and  Heraclitus,  on  which  place  fee  the 
note  of  Langius. 

Athenagoras  faith,  (f)  That  God  made  theni,  hs  rr.v  del  oja- 
(/.ovr.y,  to  live  forever,  who  bearing  the  image  of  God  in  them^ 
felves,  did  participate  of  a  mind  and  rational  judgment  ;  that 
knowing  their  maker,  and  his  power  and wifdom,'Joixcj  rl  auvs-sso- 
/Xcvot  it'xl  ^lyi-h  r^rots  ^£  ffuv^iaiu/Mt'i^cjaiv  dzjovcui  ols  rr,v  z7poXa(3ovsa.v 
tyjd-uvov  <!^u%v,fgjThat  walking  according  to  the  larv  ( of  nature ) 
andjujlice,  they  might  live  forever  in  thofe  things  by  -which 
they  had  flrengthened  the  life  they  formerly  received.  And  a- 
gain,  yi  jW.£v  r-zis-  ysve'irscff  ajTi'a  ra-ffourai  t'i^v  elf  asj  ^ja/U.ovrjv,  the 
caufe  ojnans  produBion  confirms  his  perpetual  duration,  God 
having  ?nade  kirn  with  an  immortal  foul,  and  given  hxm,  vovv 
re  Kxi  y6ixo-v'iiJL,(^urov,  a  ?nind,  and  natural  law  to  dired  all  his- 
anions,  and  made  him  the  fpetlator  of  his  magnificence  and 
wifdom  in  all  things  ;  xacl  'ssx'yi  ro^s  zjpos  ^ixfjiovriv  exoaiX'/i^^i-j,  and 
adorned  him  with  all  things  necffaryfor  that  duration,  accord-^ 
ing  to  his  will  and  pur p of  ^  and  the  nature  which  he  hath  re- 
ceived. 

fa)   Cohort,  ad  Gr.  p,  7.3.  B. — "fbl  Apol.  i.p.  45.  D.  46,  C— — 

fc)  Pag.  48.  C (dj  Apol.  2.  p.  71.  C. [ej  P.  S3.  C. ffj  De 

Refuf.  p.  53.  B. (gj  P.  54.  C, 

D  D  d 


294  Anfwer  to  Three  Ohjcdiions 

Cent.  3.  Clemens  of  Alexandria,  handles  this  fubjefl  fyliy, 
proving  this  from  the  title  of  God  that  he  is  the  Lord  arid 
Savior  of  all ;     for,  faith  he,  fhj  the  Lord  both  of  the  Greeks. 

and  the  Barbarians  perfuadeth  all  that  are  willing,  but  co7n^ 
pells  none,  1^  dvrov  Ldj^npixv  Xa^ei'v,  to  receive  Jalvatipn  from 
kijyi,  becaufe  he  may  choofe  it  ;  for  he  that  is  Lord  of  all,  takes 
care  of  all  as  far  as  it  belongs  to  him  fo  to  do,  'S.cuT'hp  yap  ht 
hi)()  rav  y^h,  ruv  II  i^for  he  IS  the  Savior  not  oj  fome  only,  and 
not  of  others  ;  hut  as  every  one  is  fitted  for  it,  rrtv  sxvtov  Sievsj- 
/A£v  ^vzpysal)/  >:aVKXX'/)<yi,  xa.1  Bapflaipois,  he  diftributes  his  good- 
Jiejs  both  to  the  Greeks  and  the  Barbarians.  He  adds,  fi) 
that  the  laiofrom  the  beginning  was  this,  that  whoever  woidd^ 
■might  chooje  virtue  /  and  therefore  the  precepts  in  the  law, 
-i%\  ■zspo  rov  vopta  rov  /x;v  eXoptevov  ^<wr/v  aidtsv,  itxi  ixccKcHpiov  yipas 
Ka{j.^vsi)i  aTci.^a.v,  and  before  the  law,  appointed  every  one  thai 
woidd  to  receive  eternal  life,  and  the  biffed  reward  ;  ajaiai  yap 
'SS'l'JTx  iffcc  xsiTxi  XuapQi  rov  6eot},  xai  ouuros  dy^i^<^rs,  (k)  for  all 
things  are  alike,  afforded  by  God,  and  he  is  blamekfs  :  but  let 
him  choofe  than  that  can,  y.tX  0  CaXriStls  W/Jiiz^,  and  he  who  n 
tuilling  can  do  it. 

To  that  inquiry  of  Celfus,  why  God  d@th  not  free  all  men 
from  their  vices  ?  Origen  anfwers,  (I)  that  God  doth  not  aU 
ways  fend  corredors  of  them,  oJ  ya.(>  iz^X  r<x  jSaXrira  ro^oxaXt* 
JU03V3J  Xoyoi  Gsov  duTiss  Oi^ojKOTos  £$"iv  £V  cc)iBpa/-u50i-\)  ;  for  the  rea~ 
fans  which  provoke  men  to  choofe  the  befi  things,  are  by  God 
put  into  the  hearts  of  men.  To  his  inquiry  why  God  after  fo 
many  ages  attempted  to  jufiify  men  ?  Origen  anfwers,  {?nj 
that  8>c  eViV  ot'  ha.  i^Hkn^ri  }iix.ixiw(!xi  rov  a^BpaTsaiv  G/ov  0  ©aoj", 
there  was  no  time  when  God  zuas  not  willing  to  render  the  lives 
cf  men  righteous  ;  for  he  zoas  always  regardful  oJ  this  by  giv* 
mg  them  occafions  of  virtue,  and  the  amendment  of  their  lives. 
To  that  imputation  of  Celfus,  that  chriflians  held  that  God 
negleEling  all  other  men,  took  care  only  of  them,  (which  in  the 
language  of  our  adverlaries  is  true  of  the  cleft  only  among 
chriflians)  Origen  anfwers,  (n)  that  this  dodrine  tvas falfely 
imputed  to  chriflians,  they  knowing  from  the  fcriptures  that 
God  loveth  all  men,  and  hateth  nothing  that  he  hath  made  ; 
that  the  earth  is  full  of  his  mercy,  and  that  it  reacheth  to  all 

Cent.  4.  Nazianzen  faith  f  oJ  that  there  being  many  things 
for  which  God  is  to  be  celebrated  or  ad?7iired,  yet  is  there,  ov» 
^fcv  «Tws  US  TO  T^a.vr<A)V  ioipysretv  l^icvrairov,  nothing  fo  proper  t& 
him,  as  to  do  good  to  all.     And  Chryfofom  fpeaks  \.\\\x%,(p) 

(b)  Sfom.  7.  p.  702.  G.  D. (i)  Pag.  704.   D. (k)  P.  710.  D. 

/'//Lib.  4.  P>  164. (ni)  P.  165. (n)  P.  178. (o)  Orat.  ^6, 

"■ — IP)  I'l  Matth.  Horn.  36.  p.  24'*. 


againjl  the  DoHrines  AJferted,  35^ 

lefore  the  coming  ofChriJl,  ivri^  xaiixri  hfj.-'y.oymavr^i  fov  Xfip>v- 
rore  aojQyivai,  they  that  believed  not  in  Chrifl  might  be  Jave.d^ 
fnxi.  /u.iv  yap  ui  ^cuTopiav  iopxai  to  rhv  Qzov  ei^ivzi  (xovov  ;  for  then 
ike  knowledge  oj  the  true  God,  and  jreedom  from  idolatry  was. 
Juffi.cient for falvation.  And  this  he  proves  from  thefe  words 
ot  \\\^-apoJlle,(q)  glory,  honor  and  peace  to  emry  one  that  doth 
good,  to  the  Jewjirji,  and  alfo  to  the  Gf  utile,  St.  Jerom  al- 
fo  faith,  that  from  thofe  words  of  St.  John  concerning  Chrijl, 
frj  he  IS  tht  true  light  that  enUghteneth  every  one  that  comes 
ifito  the  world  ;  it  is  plain,  natura  omnibus  inefle  Dei  noti- 
tiam,  nee  quenquam  (me  Chrifto  nafci,  et  non  habere  in  fe  fe- 
tnina  fapientiae,  et  juftitiae  reliquarumque  virtutiim  ;  unde 
niulti  fine  fide,  et  Evangelio  Chri'fti,  vel  fapienter  faciunt  ali- 
qua,  vel  fanftc  ;  that  the  knowledge  of  God  is  by  nature  in  alt 
men,  and  that  no  man  is  born  zuiihout  Chrijl,  or  who  hath  not 
in  hi  mjelj  the  feeds  of  wifdom  andjufiice,  and  of  all  fither  mr^ 
iues,  whence  many,  without  faith  and  the gofpel  oJ Chrijl^per- 

Jorthfome  things  either  wifely  or  hohly. 

Cent.  ^.  The  author  of  the   treaties    de   vocatione  Gentium 
faith  ffj  we  firmly  believe,  and  pioifly  confefs  according  to  the 

fcriptures,  that  the  care  oJ  the  divine  providence  was  never  want' 
ing  to  mankind  in  general,  who,  though  he  chofe  to  himfelf  a 
peculiar  people  irjlruiledhy  his  laws,  nulli  tamen  Nationi  hora- 
inum  bonitatis  fuss  dona  fubtraxit,  yet  heLth  he  nit   withdrawn 

Jrom  any  nation  the  gifts  of  his  goodnefs,  but  let  them  receive 
the  voices  of  the  prophets,  and  oj  the  law,  in  Teflimoniis  Ele- 
mentorum,  in  the  evidence  of  the  elements  (or  firft  principles  of 
natural  religion  j)  (t)for  he  gives  them  his  laws  in  their  minds, 
eafque  in  cordibus  eorum  digito  fuo  infcribit,  and  writes  them 
with  his  finger  in  their  hearts,  thai  they  may  obtain  the  knowl- 
edge of  God,  not  by  humane  reafon,  but  by  his  in/lruclion. 
And  we  believe  that  the  help  of  the  divine  grace  was  never 
wholly  withdrawn  from  any  ;  fuj  for  the  eternal  goo dnejs  of 
God  doth  not  fo  withdraw  iffelj  Jrom  thofe  ?nen,  ut  illos  ad 
cognofcendum  fe  atque  meiuendum  nullis  fignificationibus 
admoneret.  ^j^  to  admonifli  them   by    no   intimations  that  they 

Jfiould  know  and  Jear  him  ;  (w)  for  the  heaven  and  earthy 
and  every  creature  isfo  ordered  to  the  advantage  of  man,  that 
by  the  contemplation  of  them,  by  the  experience  of  fo  great  good". 
lief,  and  the  receipt  of  fo  many  gifts.,  ad  cultum  et  dileftioncm 
fui  imbuerentur  Authoris;  implente  omnia  fpiritu  Dei,  they 
may  be  infiruded  to  zoorfiip   and  love   that   God  whofs  fpirit 

Jilletk  all  things.  For,  laith  he,  fx)  datur  unicuiqr.e  fine 
merito  Andc  tendat  ad  meritum,    et  datur  ante  ullum  laborem, 

(q)  Rom.  ii.  10. (r)  In  Gal.  c.  i.  f.  70.  M. (f)  L.  i.e.  2. . 

[tjCif.  J. (uj  Cap.  7. (vj)  Lib.  a.  c,  i. ( ■*:J  Cai?.  i. 


ggS  AnJ-wer  to  Three  OhjeBions,  (3i:, 

tinde  quifque  mercedem  accipiat  lecundum  fiium  laborem,  f(f 

every  one  is  given  that,  without  any  worthinefs,  by  which  he 
may  tend  to  what  is  worthy,  and  that  is  given,  without  his  la^ 
boT,Jrom  whence  he  may  receive  a  reward  according  to  his  la- 
bor  ;  (y)for  the  experience  of  all  ages  teaches  us  thejujl  mer^ 
cy  of  God,  and  his  merciful  jujiice,  that  he  was  never  wanting 
7n  nourijhing  mens'  bodies,  nee  docendis  juvandifque  eoruin 
Tnentibus  deTuiffe,  or  in  inflru&ing  and  afffling  their  viinds  ; 
(zj  for  there  was  always  exhibited  to  all  men  a  certain  meaf- 
ure  of  teaching  from  above,  in  which  though  the  grace  was 
unore  [paring  and  obfcure,  fufficit  tarnen  ficut  Deus  judicavit 
quibufdam  ad  remedium,  omnibus  ad  teftimonium,  was  yet 
fufficient  in  God's  account  for  a  remedy  to  fome,  and  for  a 
'  tejiimony  to  all  ;  and  they  who  never  heard  of  the  gofpel  wen 
yet  men,  (a)  quibus  ilia  menfura  Generalis  auxilii  quae  defu- 
per  omnibus  hominibus  eft  praebita,  non  negatur,  to  whom  is 
not  denied  that  general  meafure  of  aid  which  is  afforded  to  all 
men  from  above,  the  manifold  and  ineffable  goodnefs  of  God^ 
fofar  confulting  the  good  of  all  men  ;  ut  neque  ulli  pereun- 
tium  fuppetat  excufatio  de  abnegate  fibi  lumine  veritatis,  that 
none  that  pcrijh  fhall  be  able  to  fay  in  their  excufe,  that  the 
light  of  the  truth  was  denied  them  ;  feeing  it  may  be  proved 
that  not  only  in  the  lajl  days,  but  in  all  ages pafi,  (b)  gratiam 
Dei  omnibus  hominibus  affuiffe,  the  grace  of  God  was  afford.^ 
ed  to  all  men. 

(y)  Cap.  3. (^)  Cap.  5- (<*)  Cap.  9. (h)  Cap.  10.. 


V  w     \ 


poftfrtipt 


",HEN  I  had  put  thefe  papers  to  theprefs 
.  I  met  with  a  treatife  of  the  Rev.  Dr. 
John  Edwards,  in  which  he  hath  done 
me  die  honor  frequently  to  attempt  the 
refutation  of  the  expofitions  given  in 
my  A72notations  ot  texts  relating  to 
thefe  controverfies ;  all  which  fhall,  by 
divine  afiiftance,  be  fully  vindicated 
from  his  exceptions  in  due  time.  But 
leaving  that  work  to  a  farther  opportu- 
nity, I  {hall  at  prefent  only  confider  his  weak  attempts  to  free 
the  do6trines  he  h^th  fo  ?ealoufly  efpoufed,  from  the  impu- 
tation of  novelty  ;  and  to  demon  ftrate,  that  not  one  of  them 
was,  in  his  fenfe,  maintained  before  St.  Aii/Iin's  time,  and  that 
fome  of  them  were  not  owned  by  any  ccclefiajlical  writer  for 
a  long  time  after.     And, 

1.  Whereas  he  abfplutely  denies  that  eleflion  to  life  and 
falvation  is  on  the  account  of  faith,  or  works  forefeen,  VoJJius^ 
in  his  pelagian  hijlory,  declares,  that  (a)  all  the  Greek  Jathers 
always,  and  all  me  Latin  fathers,  who  lived  before  St.  Auftin, 
held  that  they  were  predtjlinattd  to  life,  whom  God  forefaia 
that  they  would  live  pioujly  and  righleoujly  ;  or,  as  others  Jay, 
uihom  hejorefaw,  would  believe  and perjcvere  to  the  end.     And 

/'^y' Grasci  Patres  femper,  Patrum  Latinorum  vero  illi  qui  ante  Au- 
guHinum  vix  runt,  dicere  folenf,  eos  elfe  prai  Icftinatos  aa  vitam,  quos 
Dens  pie  refteque  vittiiros  praevidit,   Tive,  nt   alii.lcqiHiniiir,  qiios,  pra:- 

vidit  credituros  et  perfeveraturos.     Lib.  6.  Thef,  8,  p- SjS 545* 

Vide  etiam  Petavium  de  Deot  Lib.  9.  Cap.  3. 


39^  .       PoJtfcripL 

this  he  proves  from  the  teftimonies  of  Juflin  M.  Jtnncsus, 
Cle7}iens  of  Alexandria,  Chryfojlom,  Theodoret,  and  others  of 
the  Greek  church.  And  among  the  Lations,  from  the  tefti- 
monies oS.Ttrtullian,  Hilary  ^  St.  Ambrofe^  Hilarius  Diaconus, 
and  St.  jferofn. 

Profper,  in  his  epiftle  to  St.  Auji'in,  inquires  of  him  how. 
he  may  avoid  this  imputation  of  novelty  ;  for,  faith  he,  (h) 
having  had  recoLirfe  to  the  opinions  of  ahno/l  all  that  went 
before  me,  concerning  this  matter,  I  find  all  of  them  holding 
one  and  ihefayne  opinion,  tn  which  they  have  received  the  pur- 
pofe  and  the  predejimation  of  God  according  to  his  prudence  ; 
thatjor  this  caufe  God  madefoine  vejfels  of  honor,  and  others 
vfftls  of  dipionor,  becaufc  heforejaw  the  end  of  every  one,  and 
knew  before  how  he  would  will  and  a£i  under  the  aid  of  grace. 
And,  after  this  ingenuous  confellion,  was  this  very  Profper 
fit  to  be  produced  by  the  dodor  as  a  witnefs  of  the  antiquity 
of  thefe  doftrines  ?  To  what  end  alfo,  doth  he  cite  St.  Aufin 
as  a  witnefs  of  their  antiquity,  who  manifeftly  owns,  that  he^ 
was  formerly  of  the  other  opinion  ?  This  his  own  words  im- 
port, as  you  may  fee  in  Vojfius,  p.  545,  546,  547. 

Again,  is  it  not  wonderful  to  find  the  dodor  fayirtg  fo  dog- 
matically, that  fcj  this  dedion  without  the  Jorejight  of  good 
works  is  ajferted  by  that  St.  Jerom,  -who  on  that  place  of  Af^/- 
achy,  Jacob  have  I  loved,  and  Efau  have  I  hated,  faith,  (dj 
the  love  and  hatred  of  God  arifetk  either  from  his  foreknowl- 
edge of  things  future,  or  from  works?  m  his  comentary  on 
the  Galatians,  he  brings  in  the  Hereticks,  i.  e.  the  Valentinians, 
Baflidians  and  Manichees,  difputing  thus,  (e)that  ajuf  man 
would  not  be  chofen  before  he  had  done  any  good,  nor  would  the 
Jinner  be  hated  hefre  he  hadfnned,  unlefs  the  nature  of  thofe 
that  perifi,  and  of  thofe  that  are  faved  were  different  ;  and 
anfwers,  {fj  that  this  happeneth from  the  foreknowledge  ojGod^ 

(b)  Illud  aiuem,  qvialiter  diliiatur,  quaelumus  patienrcr  infipientiam 
noftram  feiendo  deniondres,  quod  retradtatis  priorum  de  hac  re  opinio- 
nibus  pene  omnivim  par  invenitur  et  Una  Sententia,  qua  propofitum  et 
prasdeitinationem  Dei  fecundum  Prsefcieiuiam  leceperunt,  utob  hoc  Deus 
alios  vafa  honoris,  alios  contumelije  fecerir,  quia  finem  uniufcujurque 
praeviderit,  et  fab  ipfo  Gratiae  adjutorio  in  qua  futurusefllt  voluiUafe, 
eta^riione,  pi  asfciverit.    Ed.  Coloai  As"P'  P-  886. 

(c)  Pige  503. 

( d)  Porrodiledio  et  odium  Dei,  vel  ex  prsefcientia  nafcifur  futurorum 
ve)  ex  operibus,  alioquin  novinius  quod  omnia  Deus  diiigat,  nee  quic- 
quam  eorum  oderit  quae  creavit.  F.  127-  H. 

(e )  Nunquani  aut  juHus  dilifteietur,  antequam  aliquid  borj  faceref,  aut 
Peccator  odiretur  ante  delictum,  nifi  cilei  pereuntium,  et  ialvandoni'.u 
nafura  diverfa. 

(f)  Ad  quod  poteft  fimpliciter  refpooderi,  hoc  ex  Dei  prrefcicntia  cv- 
cniie,  utquem  fcitjudum  futurum,  prius  diiigat  quam  oriauirex  uiero, 
et  que/n  peccatorem,  oderit  antequam  peccei,  non  q'lod  in  amorc,  et  in 
odio  iniquiias  Dei  fit,  fed  quo  noa  aliter  cos  habere  debeat,  quos  fcit  vel 
fci-catores  futures  efle,  vel  juftos,    C©m.  Id  Galat»  F.  7«*«  L»  i  r. 


Pojlfcripu  39j> 

tuho  loves  him  whom  he  knows  will  hereafter  be  righteous,  be^ 
fore  he  is  born,  and  hates  him  whom  he  knows  will  be  wicked, 
before  hejins  :  not  that  there  is  iniquity  iti  the  love  and  hatred 
of  God,  but  becaufe  he  ought  not  to  deal  otherwife  with  them^ 
whom  he  knows  zoill  be  hereafter  ju^,  or  wicked.  And  freak- 
ing of  thofe  words,  Eph.  i.  4.  God  hath  chojen  us  in  him,  be- 
fore  the  foundation  oj  the  world,  that  we  fliould  be  holy,  he 
faith,  ^gj  that  this  belongs  to  the  foreknowledge  of  God  to 
whom  all  future  things  are  as  already  done,  and  to  whom  all 
things  are  known  before  they  be  done,  even  as  St.  Paul  was  pre- 
dejlinated  in  his  mother's  womb.  And  ftill  more  wonderful  is 
it,  that  the  dodor  fhould  attempt  to  prove  this  was  St.  Jerom's 
fentiment  from  his  firfl  book  againfi  Rujinus  ;  when  in  the 
only  place  relating  to  that  matter,  he  repeats  the  very  words 
laft  cited,  and  immediately  adds,  fhj  certe  in  expofitione  ilia 
nyiWom  crimen,  furely  there  is  no  fault  in  that  expoftion.  He, 
indeed,  in  that  place  rejefts  the  opinion  of  Origen,  that  fouls 
were  eleded  before  the  foundation  of  the  world,  propter  Sane- 
titatem,  et  nullum  vitium  peccatorum,  for  their  holinefs,  and 
freedom  from  all  fin,  by  this  good  argument,  that  the  text 
faith  they  were  cliofcn,  not  becaufe  they  were  holy  in  anoth* 
er  world,  but  that  they  might  be  holy  in  this.  But  then  he 
adds,  that  he  refers  this  ele^iion  not  to  the  original  of  fouls, 
Sed  ad  Dei  Prafcientiam.,  to  the  foreknowledge  qj  God. 

To  proceed  to  his  fecond  article  concerning  free  will  : 
Here  he  alTerts  in  the  general,  (i)  that  the  opinion  of  feveral 
of  the  fathers  concerning  man's  free  will  and  God's  grace,  is 
the  very  fame  that  he  hath  maintained.  Now  to  (hew  the  raan- 
ifeft  falfehood  of  this  affertion,  let  it  be  noted, 

if.  That  the  freedom  he  allows  to  man's  will  in  this  mat- 
ter is  only  ^kj  a  freedom  from  coaBion,  not  fuch  a  freedom 
from  neceflity,  as  confifts  in  not  being  determined  toonepart; 
whereas,  faith  Voffius,  (I)  "  The  liberty  of  the  will,  accord- 
ing to  the  ancients,  is  a  liberty  not  only  from  coa6Hon,  but 
from  neceflity  ;  and  almoft  all  of  them  ufed   this  argumeut  a- 

(g)  Quod  aiitem  eleftos  nos  ut  effemus  Tanfli,  et  immaculati  coram 
ipib,  hoc  elt  Deo,  ante  labricam  mundi  (eftatus  efl  ;  ad  Piseicientiam 
Dei  pertinet,  ciii  omnia  futura  fatla  funt,  et  antequam  fianr,  univerfa 
funt  nofa.  Siciu  el  Paulus  ipfe  preedeftiuatur  in  utero  matris  fua:.  Coni» 
in  Ephef.  F.  90,  C. 

(h)  F.  73.  Lit.  H.  M. (i)  p.  503. (k)  P.  i5t,  152,  258. 

(l)  Libenas  Arbitrii,  fccundiim  voieies,  non  folinn  eft  libertas  a  co- 
aitione,  led  etiam  a  neceflitate.  Hilt.  Pelag.  1.  7.  Th,  r.  p.  699.  Abfque 
hoc  eilet,  rueret  itnperiiira  paternum,  herile,  civile,  qiiando  ut  homines 
iponte  aganr,  tamen,  fi  neceflario  aqant,  non  mandate  aut  prohibitioni, 
non  prajiniis  aut  pcesiis  alius  fit  reli,hliis  locus.  Itaque  hoc  Argnmento 
Patres  pleiique  omnes  addruere  folent  arbitrii  libertateni  adveinis  Man- 
ichses,  qui  et  ipfi,  fine  dubio,  (ponte,  nee  coafte,  honiincni  agers  tateban- 
lur,  fed  necelfario  omnia  agere  credebanJ.  P.  702. 


40©  Poftfiript. 

gainfl  the  Manichees,  (who  doubtlefs  held  that  maft  afledf" 
fpontaneoufly,  and  not  by  compulfion)  that  if  man  a£led 
neceffarily,  there  was  no  place  left  for  precepts  or  prohibi- 
tions, ior  rewards  or  punifhments." 

The  DoClor  proceeds  thus  ;  ftn)  "  St.  Bajil  in  many  places 
of  his  writings  doth  clearly  and  plainly  aflert  the  abfolute  ne- 
cedity  of  the  grace  of  the  Holy  Spirit,  in  order  to  the  profe- 
cution  of  good  works  acceptable  to  God,  and  he  depreffes  the 
power  of  free  will.  Gregory  Nazianzen  doth  in  fome  part 
imitate  him  in  his  58th  poem  ;  and  as  thefe  were  the  only 
men  of  the  Greek  Fathers,  fo  Cyprian  is  the  firfl  of  all  the 
Latin  ones  ihat  fpeaks  out  concerning  the  degeneracy  and  in- 
firmity of  man,  and  the  neceffity  of  divine  and  fupernatural 
Grace.  Ladantius  is  the  next  that  plainly  owns  thefe." — • 
Now  this  is  very  artificially  faid  upon  feveral    accounts  ; 

iJL  Upon  an  account,  too  fiequent  with  the  Do&or,  that 
it  is  nothing  to  the  purpofe  ;  for  no  Remonjirant  or  Arminian 
that  1  know  of,  denies  the  neccility  of  Divine  Grace  in  order 
to  the  profecution  of  good  works  ;  none  of  them  denies  the 
degeneracy  and  the  infirmity  of  man  :  The  Do6lor's  affertions 
are  fnj  "  That  men  unconverted  have  a  will  only  to  evil  ; 
for  the  liberty  of  the  will  to  good  was  taken  away  from  all 
men  by  Adam's  fall,  foj  AH  the  will  and  power  he  hath  is 
to  incline  to  evil,  and  to  a6l  it.  Thus  it  is  with  every  man 
whilft  he  is  in  his  unregenerate  ftate."  In  which  affertions 
lie  was  fo  convinced,  that  even  his  great  patron  St.  Aii/lin 
had  declared  the  found  Catholic  faith  was  againft  him,  that  in 
his  citation  from  his  47th  epiflle,  he  fraudulently  leaves  out 
the  words  that  do  evince  it.  For  thus  they  run,  fpj  In  fide 
fana  Catholica  perfeverent,  qusnequeliberum  arb.itrium  negat, 
(thefe  words  the  fqj  Doftor  lelt  out}  Sive  in  vitam  malam^ 
five  in  bonam,  neque  tantum  ei  tribuit  ut  fine  gratia  Dei  all- 
quid  valeat,  five  ut  ex  raalo  convertantur  in  bonum,  five  ut 
in  bono  perfeveranter  proficiat,  five  ut  ad  bonum  fcmpiter- 
num  perveniat.  The  found  Catholic  J aith,  faith  St.  Aufiin, 
denies  not  the  liberty  oj  the  will  in  order  to  a  good  life.  (The 
liberty  of  the  loill  to  good  was  taken  away  from  all  men  by 
Adanisfall,  faith  the  DoQor.) 

2dly.  It  is  alfo  very  artificially  done  to  cite  the  names  of 
Bafil,  St.  Cyprian  and  Laclantius.  \;-ithout  citing  cither  words 
or  book.  For  1  am  very  confident  that  La^a7itius,  hath  not 
one  word  to  his  purpofe,  and  that  Nazianzen  faith  only  that 
human  induftry  without  the  affiftancc  of  God's  grace  and  ho- 
ly fpirit,  is  not  fufEcient  to  rcfift  temptations,  or  to  enable  us 

fjn)  P.  503,  ^04. C")  P-  3'o.  — .^<?;  P.  2^^. (pj  V,  J64. — t 

(1)  P.  504. 


Pojlfcript,  401 

to  perform  our  duty,  frj  St.  Cyprian,  notwithftanding  all 
he  is  pretended  to  fay  concerning  the  degeneracy  of  jnan, 
proves  that  he  ftill  hath  credendi,  vei  non  credendi  libertatem 
in  arbitrio  pofitam,  a  liberty  of  will  to  belieije,  or  not  believe, 
from  Deut.  xxx.  19.  Ifa.  i.  19.  As  alfo  generally  the  Fathers^ 
St.  Aujlin  not  excepted,  do.  And  in  his  epiftle  to  Cornelius 
he  adds,  (s)  That  Clirijlfaid  to  his  Apojlles,  Will  you  go 
away  ?  preferving  the  law  by  which  man  being  left  to  his  liber- 
ty, and  to  his  own  will,  choofes  to  himfelf  either  death  or  fal- 
vation.  ^ 

St.  Bajil  doth  not  fo  far  deprefs  the  power  of  free  will,  but 
that  in  his  commentary  on  thefe  words,  If  you  be  willing  and 
obedient,  &c.  Ifa.  i,  ig.  He,  faith  he,  (t)  here  eflabliflied  the 
free  will  of  man,  and  that  with  reference  to  the  preceding 
words,  Wafli  you,  make  you  clean,  put  away  the  evil  of  your  do- 
ings, ceafe  to  do  evil,  learn  to  do  well ;  and  then  he  truly  recon- 
ciles this  with  the  grace  ol  God  by  afcribing  the  fruits  of 
nolinefs  to  the  Holy  Ghoft  ;  but  adding  that  y?r/?  we  viufl 
will,  and  then  our  willjhall  be  ejiablified.  On  the  14th  chap- 
ter of  Ifaiah,  ver.  21.  he  faith,  fuj  Every  man  is  able  by  his 
own  choice,  either  to  be  an  holy  feed,  or  the  contrary.  Elfe- 
where  he  faith  (x)  it  depends  on  our  own  choice  cither  to  ab- 
fiainfrom  iniquity,  or  to  be  wicked. 

St.  Jferom  is  introduced  fyj  as  a  great  and  hearty  op- 
pofer  of  freewill,  as  it  trnports  a  natural  ability  in  all  men  to 
choofe  good,  withoui  the  ajjijlance  of fupernatural  grace  ;  and 
•what  is  that  to  us  who  only  do  affert  it  fub  ipfo  gratiie  adju- 
torio,  by  the  ajjijlance  of  that  grace  ?  But  let  us  hear  St.  Je- 
rom,  in  his  commentary  on  thofe  words  of  Ifaiah,  If  ye  be 
willing,  &c.  //(?,  faith  (zj  the  prophet,  preferves  the  liberty  of 
the  will  to  both  parts,  that  the  punifhment,  or  the  reward  may 
be  not  from  tkeforejudgment  of  God,  but  from  the  good  works 
of  every  one.     In  his   third  book  againft  the  Pelagians,   he 

(r)  Tefl.  ad  Q.iiirinum,  I.  3, 

(f)  Servans  fci  licet  kgem  qua  homo  libertati  furs  rcliftus,  et  in  Arbf- 
trio  proprio  conftiditus,  fibirnet  ipft  vel  mortem  appetit,  vel  lalutem. 
Ep.  59.  Ed.  Oxoii.  p.  130,  131. 

ft  J  To  afTslssrjsi'  Ei'T£»9fi'  •nraPt^Zf  f/,aMrx  t>);  tZv  ocv^euitruv  (pixriioi,  ttoL' 
fftyx^ToT^  tn^oy.eiyAvoi^  nys^i^ot  tz/v  Iwaywy!'  Taulsic,  0!.fu.aC^&iv,  To.  2.  p.  56. 
C.  'JTfOTBaiv  [aId  to*    /Oi7\7icttt  ail  iva.  t:6  Ip' ijiA-^iv  aKccTxna.yy.arlv  ii.      P.  57.  B. 

han'kov.     P.  259.  C. 

7rctnp'n*(y  ^  (AO^^nfoTi  iivui.    To.  i.  p-  365,  366. 

(yj  P-  505. 

fzj  Liberum  fervat  Arbitnum,  ut  in  utramque  partem  non  ex  praJ- 
judicio  Dei,  fed  ex  meritis  fingulorum,  vel  pccoa,  vel  pi«ijiiuiii  lit.  F. 
4.  G. 

E  E  e 


402  Pojljcript. 

fpeaks  thus  fa)  to  Critobalus,  This  is  what  I  had  told  thee  in 
the  beginning,  that  it  is  put  into  our  power  either  to  Jin  or  not  to 
Jin,  and  either  to  extend  our  hand  to  good  or  evil,  that  the  lib* 
erty  oj the  zoillmay  be  prejerved.  It  is  in  the  fame  book  that  he 
cites  thofe  words  of  Chrijl  the  Do&or  infiRs  on,  No  man  can 
covie  unto  me  except  my  Father  draw  him  ;  where  he  adds  thefe 
words,  Where  (b)  tnercy  and  grace  is,  freewill  in  part  doth 
ceafe,  which  confjis  only  in  this,  that  zee  will,  and  dejire,  and 
ajfcnt  to  the  things  propofed  ;  but  it  is  in  the  power  oJ  God 
that  what  we  dejire,  labor  after,  or  endeavor,  by  his  aid  and 
help,  we  may  be  able  to  Juljil ;  to  which  we  heartily  fubfcribe. 
The  (c)  Doftor  in  his  citation  from  his  fccond  book  againfl 
Jovinian,  (hews  again  his  artifice  in  leaving  out  the  preceding 
Words,  which  plainly  make  againft  him,  and  beginning  with 
an  imperfcft  fentence.  The  whole  fentence  in  (d)  St.  Jferom 
runs  vt^rbatim  thus,  Liberi  arbitrij  nos  condldit  Deus,  nee  ad 
virtutes,  nee  ad  vitia  neceffitate  trahimur,  alioquin  ubi  necef- 
fitas  ell,  nee  damnatio,  nee  corona  eft,  ficut  (then  follow  the 
words  cited)  in  bonis  operibus  perfe61or  eft  Deus,  non  volentis 
neque  current;:,  fed  miferentis  et  adjaeantis  Dei  (there  they 
end]  ut  prevenire  valeamus  ad  caicem,  fie  in  malis  et  peccatis, 
feraina  noftra  funt  incentiva,  et  perfe£lio  diaboli  ;  that  is,  God 
hath  created  us  with  free  will,  nor  are  we  drawn  by  necejjity 
either  to  vice  or  virtue  ;  for  otherwije  where  there  is  necejfty^ 
there  is  neither  (place  for)  condemnation  or  reward.  And  as 
in  good  works,  it  is  God  that  perfeBs  them,  for  it  is  not  of  him 
that  zoills,  or  runs,  (there  is  the  office  of  the  will)  but  of  God 
wfu)  fJiezveth  mercy,  and  qjjifls  us  to  be  able  to  bring  our  works 
tinto  perfeEiion  :  fo  as  to  fins  and  evil  aElions,  we  have  in  our- 
'  f elves  the  feeds  of  evil,  inciting  us  to  do  them,  but  the  devil  per- 
fecls  the  work.  And  that  this  is  the  true  expofition  of  St. 
Jerom's  words,  is  evident  from  himfelf;  for  having  cited  thofe 
vv'ords  of  the  apoflle.  It  is  not  of  him  that  willeth,  Sec.  He 
immediately  adds,  fej  Hence  we  undeijland  that  it  belongs  to 
us  to  luill  and  run,  but  that  our  will  and  running  may  be  com* 

(a)  Hoc  eft  quod  tibi  in  ptincipio  dixe-riirii  in  nodra  e(Te  pofitum  po» 
teltate  vel  peccare,  vel  ncn  peccare,  et  vel  ad  bonuni,  vel  ad  malum  ex- 
tendeie  mar.iim,iu  liberum  (ervetur  Arbiiriiim.     Fol,  loS.Lit.  I. 

(b )  Ubi  aiuem  mifericordia  et  gratia  e!i,  libeiiim  ex  parte  ceflTat  Ar- 
biirium,  quod  ii.\  er>  taiituin  po(it;im  eft,  ut  velimus,  et  cupiamus,  et  p'a- 
ciris  tribuamus  allenfam,  jam  in  Domini  potertate  eft  ut  quod  cupimus, 
quod  laboramiis,  etnitimur,  iliius  ope  et  auxilio  implere  valeamus.  Ibi4. 
Lit.  D.E. 

( c )  P.  505. (d)  L.  3  adv.  Jovinian.  F.  26.  Lit.  L 

(e )  Ex  qiiibus  intelliginius  noftrum  quidem  elTe,  vclie,  et  currere,  fed 
ut  vcluntas  noltra  complciitur,  et  curfu:^,  ad  dei  mifericurdiam  pertincr^, 
SKjue  ita  fieri  ut  ei  in  vo'.untate  noftra,  ct  in  curfu,  libeiuni  fervetur  Ar- 
bitiiimi.et  in  cjn!um;TiatiuHe  voiunratis,  et  curlus,  Dd  cunCla  patentiae 
rclinyjantur.    Lib.  i.  coiur.  Pe'.ag.  F. 94-  A. 


Pojlfcript.  403 

pkud,  belongs  to  the  mercy  of  God  :  and  Jo  it  comes  to  pafsthat 
in  our  zuilltng  and  running,  our  free  will  is  preferved,  and  in 
the  perfeding,  or  conjumrnation  of  our  luill  and  courfe,  all 
things  are  left  to  the  power  of  God. 

Moreover,  in  the  fame  book  ^g^xn^  Jovinian  he  introduces 
our  Lord  fpeaking  thus  to  his  difciples,  ///  my  Father's  houfe 
are  many  manfions  ;  I  would  hane  told  you,  I  go  to  prepare  a 
manfion  for  you,  (J)  Si  non  unufquifque  manlionem  fibi  non 
ex  largitate  Dei,  led  ex  propriis  operibus  prjepararet,  et  ideo 
non  eit  meum  parare,  fed  veftrum  ;  i.  e.  If  every  one  did  not 
prepare  a  manfion  for  himfelf,  not  frojn  the  beunty  of  God,  hut 
his  own  proper  zuorks,  whence  it  is  not  my  part,  but  yours  to 
do  it. 

And  on  Chrifi's  anfwer  to  the  petition  of  ihefons  of  Zebe- 
dee,  to  fit  on  my  right  hand,  and  my  left,  is  not  mine  to  give ^ 
he  difcants  thus,  (^gj  It  is  not  of  the  Son,  to  give,  and  how 
then  is  it  of  the  Father  to  prepare?  Diverfe  wanfons,  laith 
Chrifl,  are  prepared  in  heaven  for  manfold  and  divers  virtues^ 
Quas  non  perfonae  accipiunt  fed  opera,  which  men  receive  not 
on  account  of  their  perfons,  but  their  works.  Fruftra  ergo  a 
me  petitis,  quod  in  vobis  fitum  eft,  you  therefore  in  vain  afk 
that  of  me  which  is  in  your  own  power  to  obtain,  which  my 
Father  hath  prepared  for  them,  who,  by  their  worthy  virtues^ 
are  to  afcena  to  fo  great  dignity. 

Prof  per  of  Aquitain,  who  writ  of  grace  and  free  will,  though 
faith  the  Doftor,  he  owns  the  latter,  yet  requires  the  former  as 
abfolutely  neceffary  to  the  producing  of  any  good  work  ;  and 
fo  do  we. 

(h)  St.  Auflin,  faith  he,  was  as  much  for  free  will  as  any 
father,  as  his  boohs  againfl  the  Manichees  teflify.  But  then 
this  was  the  difference  betwixt  him  and  them,  that  they  flood, 
firm  to  all  that  they  delivered  on  this  fubje6l ;  but  he  retratis 
almofl  all  he  had  delivered  in  thefe  books,  with  an  irrcfiflible 
evidence  of  reafon,  and  as  the  voice  of  all  mankind,  of  which 
I  have  faid  fuflicicnt  under  this  head. 

Article  3.  As  for  the  antiquity  of  the  irrefifliblenefs  of 
grace,  he  hath  only  one,  St.  Aiflin,  to  produce  againfl  an, 
hundred  tellimonies  of  the  fathers,  cited  by  Voff-us,  10  prove 
that  God  laid  no  necellity  upon  mens  will  to  afct,  as  he  mull 
do,  it  he  a61irrefi(tibly  upon  it,  that  being  neceffary,  quod  non 
pofcfl  a)  iter  fe  habere,  which  cannot  be  otherwife.  Ihc  citaiions 
of  Vofjius  begin  Hifh  Pelag.  1.  7.  p.  ,712.  and  end  p.  7-16-. 
with  thefe  words,  Sed  tandem  ailegandi  Veteres  finis  eflo, 
quando,  non  dico,  fi  omnia  omnium  indicare  vehmus  (quod 
lie  poffemus  quidem)  fed  vcl  fola    quae    poffumus,   tiullus   fit 

(f)  F.  33-  A.—  (gj  Ibid. (h)  P.  504. 


404  Foffcript. 

faturus  finis,  (ij  Calvin  faith,  that  voluntatem  movet  Deus 
non  qualiter  multis  feculis  traditura  eft,  ut  noftrae  eleftionis 
fit  motioni  Dei  obtemperare,  vel  refragari.  And  that  this  is 
true  of  the  firft  four  centuries  I  have  fully  proved. 

Article  4.  The  fourth  article  concerning  the  extent  of 
Chrift's  redemption,  being  that  which  draws  all  the  reft  after 
it,  on  which  fide  foever  the  truth  lies,  the  DoBor  mufters  up 
all  his  ftrength  to  free  his  limited  extent  of  it  from  the  charge 
of  novelty,  but  all  in  vain  ;  he  begins  thus,  fkj  What  fame  of 
the  fathers  taught,  concerning  the  limited  extent  of  Chrifi's  re- 
demption 2s  the  fame  that  I  have  delivered  in  one  of  the  forego- 
ing dijcourfes.  To  which  words  I  oppofe  the  contrary  af- 
fertion  of  Vofjius  in  thefe  words  :  (I)  Veteris  Ecclefiae  judi- 
cium fuit,  Chriftum  pro  culpa  univerfali  hominibus  providifle 
a  remedio  univerfali,  folvendo  "kvrpov  infiniti  pretij,  ne  ejus 
defe6lu  periret  quifpiam  ;  i.  e.  it  was  the  judgment  of  the  an- 
cient church,  that  Chriji  provided  an  univerjal  remedy  for  the 
Univerfal  fin  of  man  by  payiJig  a  price  of  infinite  value,  that 
no  man  might  perifli  for  want  of  it.  And  this  he  proves  by 
plain  teftimonies  from  p.  658  to  670.  The  learned  (m)  Dally 
proves  from  about  a  thoufand  teftimonies  of  one  hundred  and 
twenty  fathers  the  fame  do8:rine,  and  concludes  thus,  Certe 
qui  Chriftum  pro  folis  Eleftis  mortuum  abfolute,  et  ut  vulgo 
Ibquuntur,  in  terminis  dixerit,  ofto  primis  Chriftianifmi  fae- 
culis  invenio  neminem  ;  throughout  eight  centuries  of  chrif- 
tianity,  I  find  not  one  fingle  perfon  wh»  direBly,  and  in  terrns 
faith,  that  Chrifi  died  only  for  the  ele[i. 

This  Do£lrine,  faith  (n)  Vofjius,  the  Fathers  proved,  from 
all  thoje  places  offcripture,  zvhichfay  Chrifl  died  for  all,  and 
efpecially  for  the  unbelievers,  impenitent,  and  thofe  that  perifh  ; 
nor  did  they  think  that  thofe  places  which  fay  Ckrijl  died  for 
the  Church,  or  that  the  benefits  of  his  death  belonged  only  to 
believers  were  repugnant  to  thefe  tefiimonies ,  for  thefe  DoBars 
of  the  Church  not  obfcurely  t&ught  that  the  death  of  Chrifi  is 
confidered  two  ways  ;  Vel  quod  ad  Virtutem,  et  vim  mortis, 
et  tum  Chrifti  morientis,  turn  Patris  eum  mittentis  volunta- 
tem, quam  antecedentein  vocant,  either  as  to  theforce  and  vir- 
tue of  it,  and  as  to  the  antecedent  will  both  of  Chrifi  dying,  and 
the  father  fending  him  ;  and  in  this  fenfe  Chrifi  died  for,  and 
redeemed  all  andfingular  without  exception  :  Or  Chrifi' s  death 
may  be  confidered,  quod  ad  efFeftum,  fru6lumque  ex  ea,  pro- 
raanantem,  et  voluntatem  Chrifti,  et  Patris  quam  dicunt  con- 
fequentem,  as  to  the  efi'eB  and  fruit  accruing  to  men  from  tt, 
and  as  to  the  confiquent  will  of  Chrfi,  and  of  the  father  ;  and 

(i)\n^xx.  1.  2.  c.  3.  Seaionii. (kj^o^. /^/;  Hift.  Pclag-  1.  7. 

Part.  i.Th.3.  P'  75<S- (^^0  Apcl.  Part.  4.    p.  9J4,  545. (nj  Ibid. 

p.  6j6,  657. 


Poflfcript.  401; 

in  this  rf/peciit  is  conjejfed^  that  as  the  fruit  of  CkriJTs  death 
belongs  not  to  alt,  that  depending  on  the  will  of  man  applying 
Chriji's  ments  to  himfelJ\fo  neither  can  Chrifl  be /aid  to  die  for 
all :  which  words  contain  a  full  anfwer  to  all  the  DoBor  hath 
offered  from  the  fathers  on  this  head.  And  lially  doth  par- 
ticularly, and  copioufly  confute  him  in  every  father  that  he 
hath  alledged. 

Thus  to  his  citation  from  the  letter  of  the  church  oi  Smyrna^ 
which  faith  we  can  never  forfake  Chrifi,  fnj  who fuffered  for 
thefalvation  of  the  whole  world  of  thofe  that  are  Javed,  Mr.. 
D^/Zy  faith,  this  is  impertinent,  as  faying  only  what  we  all  con- 
fefs,  but  not  denying  that  which  is  in  controverfy,  viz.  That 
Chrifl  died  alfo  for  them  who  are  not  aftually  faved,  as  al- 
mod  all  the  ancients  fay  he  did,  (and  among  them  Polycarp 
himfelf,  the  perfon  mentioned  in  this  letter,  who  faith,  that 
God  "will  require  the  blood  of  Cbrift,  foj  oLiro  ruv  olzjsiQbvrcjv 
dvrcf,fro?n  thof.  that  have  not  believed  in  him,  or  have  not  o-. 
beyed  him.)  He  alfo  adds,  that  Ruffinus  tranflated  thefe 
very  words,  thus,  Qui  mortem  pro  totius  mundi  falute  fuftin- 
uit,  who  fuffered  death  for  the  falvation  of  the  whole  world, 
iidly.  He  cites  ( p)  Ongen  faying,  there  is  a  world  of  the  Saints^ 
and  a  world  of  the  wicked.  Now  to  Ihew  the  artifice  of  this 
citation  let  it  be  obferved,  that  Origen  there  fpeaking  of  the 
world  above  the  liars,  faith  it  is  not  fubje£l  of  corruption, 
Sanftorum  quippe  eft,  et  ad  liquidum  perfe6lorum  mundus 
\\\t:,for  that  IS  the  world  of  the  faints  made  compleatly  perfeH^ 
et  non  impiorum  ficut  ille  nofter,  and  not  as  is  that  in  which 
we  live,  the  world  of  the  wicked.  Now  whether  it  be  fair  deal- 
ing to  ufe  fuch  citations,  let  the  learned  judge.  In  his  fecond 
citation  he  fends  us  to  Origen' s  commentary  on  St.  John, 
which  contains  422  pages  \  but  the  place  reierred  to  is  in 
p.  147,  148.  Where  he  doth  not  pofitively  fay  that  John  i. 
2g.  1  John  ii,  2.  are  to  be  interpreted  of  the  church  only,  but 
by  way  of  inquiry  faith,  ^/xsrf  os  ^hth/xev  sJ  Kara  to  i'oc  0  a>vor 
t5  fleet)  0  a\pcjy  rr.v  ayapnxv  rov  xofffjoi,  y.6afji,ov  vot/te'ov  uyicus  tv,v 
exxXriaiav,  i.  e.  but  we  inquire  whether  in  that  faying,  behold 
the  lamb  of  God  that  takcth  away  thef.ns  of  the  world  ;  by  the 
world  we  can  rightly  underfiand  the  church.  Nor  doth  he 
give  us  the  leaft  hint  that  by  the  church  he  only  underflano's 
the  eleft,  and  not  the  univerfal  church  ?  Let  us  now  hear  his 
true  expofition  of  thefe  words,  which  we  find  in  the  fame 
commentary,  fqj  iisX  to  yap  al'^eiv  IvEpysi  d-ao  Ivos  iKccTH  ruv  iv 
TM  KO'JiJ.co,  he  labors  to  take  it  away  from  every  man  in  the  world, 
ihatfm  may  be  took  away  from  the  whole  world.     Now  let  the 

^»y  rit^*  T^j  t3  1:0.^0%  y.da^M'vuit  au^jif/.if0ii  auryificti.     Seflion   13. 

/'f'SeMion  2. fpJUifi  ag^;*  2.  C.  3.  Fol.  iz6.  A. fqj  P.  3S-  ^"^ 


4o6  Pojljcript. 

DoHor  underftand  this  either  oi  the  guilt,  or  the  dominion  of 
fin,  it  is  all  one,  for  Chrijl  delivers  no  man  from  the  dominion 
of  fin,  whom  he  delivers  not  alfo  from  the  guilt  of  fin.  What 
he  thought  of  the  other  place,  we  learn  from  his  own  words 
but  a  little  before  the  place  referred  to,  viz,  that  this  lamb  of 
God  was  facrificed,  ('rj  'Iva  apn  afxccprixv  fex.  oXiyccv,  aKKx  oXa 
rov  KOTixH  Tjspi  ov  xczl  OTc'wovSe,  that  he  might  take  away  tht  fins^ 
not  of  fofne  few  only^  but  of  the  univerjal  world  for  which  he- 
fuffered  :  for  f  any  man  fin  we  have  an  advocate,  &c.  notfor-i 
our  fns  only,  but  for  the  whole  world :  fo  Origen.  A- 
gain,  in  the  fame  commentary,  he  faith,  Chryl  died,  ffj 
Ct^ysp  vydvTos  XoyiKov,  for  every  thing  that  had  reafon,  the  ftars 
not  excepted  (whom  he  thought  not  only  to  have  reafon,  but 
alfo  a  capacity  of  finning;)  and  this  he  proves  trom  the  words 
of  the  apojile,  Heb.  il.  9.  He  tajled  death  Jor  every  one.  See 
many  other  texts  of  the  like  nature  cited  from  Origen  by 
Dally^  from  page  j6^,  to  768. 

2,dly.  His  citation  from  St.  Ambrofe,  is  both  miftakcn  and 
impertinent :  It  is  miflaken  ;  for  the  author  of  the  book,  de 
Vocatione  Gentium,  is  not  St.  Ambrofe  ;  but  either  Profper  as 
Dally,  or  P.  Leo,  as  Qiiefnel  feemeth  to  have  proved.  It  is 
aifo  cited  talfely  ;  for  in  the  author  the  whole  words  run  thus, 
if'i/^'Habet  ergo  populus  Del  plenitudinem  Aiam(et  quamvis  mag- 
na pars  Hominum  Salvantis  gratiam  am  repellat,  aut  negligatj 
in  eleQIs  tamen  et  preefcitis,  et  ab  omnium  generalitatedifcre- 
tis,  fpecialis  qu3cdam  cenfetur  Univerfitas,  ut  de  toto  mundo 
totus  mundus  liberatus,  et  ab  omnibui  hominibus,  omnes  hom- 
ines vide^ntur  affumpti.  But  the  Do61or  cites  them,  thus, 
Hebet  populus  plenitudinem  fuam,  in  ele61Is  enim  et  pras- 
f^Itis,  &c.  leaving  out  the  words  in  the  parenthefis,  which 
plainly  fliew  that  a  great  part  of  men  refill  and  negle6l  the 
grace  of  that  God  who  would  fave  them.  Moreover,  he  is 
ilill  unhappy  in  making  this  citation  trom  this  author,  who  in 
the  very  next  chapter,  not  only  afl'erts  univerfal  redemption, 
but  declares  it  to  be  the  doftrine  of  the  univerfal  church. — 
For  having  cited  thete  words  of  the  apofle,  that  God  would 
have  all  men  to  be  faved  :  He  adds,  (b)  Quam  particulam  ver- 
borum  Apoftoli  ita  Integra  pleneque  fufcipimus,  ut  nihil  ei 
de  proscedentibus,  five  fubje6tis,  qux'  ad  eaai  pertinent,  fub- 
trahamus,  i,  e.  which  portion  of  the  words  of  the  opoflle  we 
fo  entirely  and  fully  do  embrace,  as  to  fubtratl  nothing 
from  it  relating  to  the  precedent  zodrdi  (requiring  us  to  make 
fnppllcations  Tor  all  men)  or  the  words  following  (relating  to 
kings  and  all  that  are  in  authority.)  Then  repeating  all  the 
Apojlli s  words,  which  conclude  thus,  there  is  ont  Lord  Jtjm 

frj  Page  in-  A; ff;  Pn.;'-  38. fa)  Lib.  i.  C  3. fij  Cap.  4^ 


Pojifcript.  407 

Chrijl  who  gave  himjdf  a  ravfom  for  all,  lie  proceeds  thus, 
of  this  rule  of  the  apoflolical  doclrine,  qua  Ecclefia  Univerfalis 
imbuitur,  with  which  the  univcrfal  church  is  furnijhed,  let  us 
inquire,  quid  in  ipfa  Univerfalis  Ecclefia  fentiat,  what  was  the 
fenje  of  the  univerfal  church  about  it  ?  For  we  cannot  doubt 
what  was  her  ftrfe.  of  the  precept,  when  we  know  what  was  the 
obedience  flie  paid  to  it.  Now  the  apo [lie's  precept  (faith  he) 
is  this,  that  prayers  and  fuppHcations,  and  giving  of  thanki 
fJiould  be  made  for  all  men  ;  which  law  dffupplications  the  de- 
votion of  all  the  prie/ls  and  faithful  fo  uniformly  receives, 
that  there  is  no  part  of  the  world  in  which  fuch  prayers  art 
not  celebrated  by  the  chriflians. 

The  church  therefore  every  where  prays  to  God  not  only  for 
the  faints,  and  the  regenerate  in  Chrifl,  but  alfo  for  all  infidels 
and  enemies  of  the  crofs  of  Chrifl  ;  for  all  idolaters,  all  the 
perfecutors  of  ChrijVs  members,  for  the  unbelieving  Jews,  for 
heretics  and  Schfmatics,  and  what  dothfhe  deftrefor  thefe  but 
that,  ab  erroribus  fuis  convertantur  ad  Deum,  accipiant  fidem, 
accipiant  charitatem,  et  de  ignorantise  tenebris  liberati  in  agni- 
tionem  veniant  veritatis,  i.  e.  that  they  might  be  converted  from 
their  errors  to  God,  might  have  faith  and  charity,  and  being  de- 
liveredfrom  the  darknefs  of  ignorance  might  covic  to  the  acknou^l- 
edgment  of  the  truth.  And  thus,  faith  he,  our  merciful  and  jufi 
God  requires  that  prayer  fliouldbe  7nade  to  him  for  all  men.  Now 
could  the  whole  church  thus  beg  thefe  blefTings  peculiar  to  faints, 
and  the  redeemed  of  the  Lord,  for  all  infidels,  all  enemies  of  the. 
crofs  oj  Chrifi,  and  all  perfecutors  of  Chrifi's  members,  unlcfs 
(he  believed  that  Chrift  died  for  the  falvation  of  them  all,  at 
leaft  intentionally  ;  or  could  God  require  her  thus  to  pray 
for  all  men,  if  he  were  not  willing  they  (hould  be  faved  ? 

As  for  the  true  St.  Ambrofe,  let  him  confult  the  learned 
(c)  Dally,  and  he  will  find  no  lefs  than  twentyeight  paffages 
cited  from  him  to  this  efFe£l,  that  the  Lord  jefus  came,  om- 
nes  falvos  facere  peccatores,  to  fave  all  finners,  and  therefore^ 
was  not  to  pafs  by  even  the  traitor  Judas,  that  all  men  might 
take  notice  that  in  the  ele&ion  oj  this  traitor,  falvandorum 
omnium  infigne  prsetendit,  he  holds  forth  an  indication  that 
he  would  have  all  men  to  be  faved  \  that  God  fiews  all  vien^ 
ut  quod  in  eo  fuit  omnes  voluit  liberare,  that,  as  far  as  inhim 
lies,  he  would  deliver  all  men  from  pcrifking.  ylnd  that  if 
any  one  perifh  he  therefore  doth  fo,  quia  curari  noluit  cum  re- 
medium  haberet  quo  poffet  evadere,  becaufe  he  would  not  be 
cured  when  he  had  a  remedy  by  which  he  could  efcape  ruin. 

^thly.  He  cites,  as  from  St.  Jerom,   a  paflage  from  a  com- 
mentary on  Job  xxxviii.  which  as  it  is  wholly  impertinent,   as 

fc)  From  page  799,  to  page  807. 


4o8  Pojlftript, 

proving  nothing  but  that  the  aftual  benefit  of  Chrift's  death 
belongs  only  to  the  faithful  ;  fo  all  fcholars  know  it  to  be  a 
fpurious  piece  :  And  cites  from  his  commentary  on  St.  Matth. 
XX.  28.  thefe  words,  that  when  Chrifl  took  upon  him  the  form 
of  a  Jervant,that  he  might  JJied  his  blood  Jor  the  world,  he 

Jaid  not  that  he  gave  his  life  a  redemption  Jor  all,  but  for  ma- 
ny,  hoc  eft  pro  iis  qui  credere  voluerunt,  that  is  for  them  who 
would  believe.     Now  this  is  faid  agreeable  to  that  which  Vof- 

Jius  obferved,  that  as  to  the  will  of  Chriji,  and  of  the  Father 
fending  him,  that  was  general,  that  all  men  fhould  be  faved  ; 
but  as  to  the  effeft  th^t  depending  on  the  will  ol  man,  he  died 
not  for  all,  but  for  many  ;  becauje  many  rejufed  the  benefit  of" 

fered  to  the?n  by  Chri/l.  That  this  is  indeed  the  mind  of  St. 
Jerom,  is  evident  irom  his  own  words,  ^^^  Vult  Deus  falva- 
x'\  omnes,  et  in  agnitionem  veritatis  venire,  fed  quia  nullus 
abfque  propria  voluntate  falvatur,  liberi  enim  Arbitrii  fumus, 
vult  nos  bonum  velle  ut  cum  voluerimus,  velit  in  nobis  et 
ipfe  fuum  complere  conGlium.  It  therefore  was,  according 
to  St.  Jerom,  the  will  and  counfel  of  God  that  all  men  fhould 
be  faved  ;  but  fo  as  that,  having  free  will,  they  fhould  be 
willing  to  be  faved,  becaufe  no  man  is  faved  without  his  own 
will.  In  his  commentary  on  (ej  Ifa.  Ixiii.  having  cited 
thefe  words  of  St.  John,  God  fo  loved  the  world  that  he  gave 
his  only  begotten  fon,  that  every  one  that  believeth  in  him  fhould 
not  per  fit,  but  have  everlafling  life  :  He  adds,  if  the  prudent 
reader  inquire  why  all  men  are  notjaved  ;  if  our  Savior  loved 
them  and  redeemed  them   by  his   own  blood,  the  caufe plainly 

follows  in  thefe  words,  ipfi  autem  noluerunt  ;  but  they  would 
not.     God  therefore  would  have  faved  them  who  defired  to  be 

faved,  and  provoked  ihein  to  be  faved  that  their  will  might  be 
rewarded,  fed  illi  credere  noluerunt ;  but  they  would  not  be^ 
litve.  In  his  epiftle  to  ffj  Oceanus,  he  faith,  John  Baptijl 
mufi  lie,  when  he  faid  behold  the  lamb  of  God  who  taketh  away 
the  fins  oj  the  world,  fi  funt  ad  hue  in  feculo  quorum  Chriftus 
peccata  non  tulerit,  ij  there  be  any  yet  living  for  whofe  fins 
Chrifl  did  notfi/ffer.  See  ten  other  palTages  to  the  fame  effe6l 
in  Dally,  from  page  821,  to  825. 

c^thly.  Whereas  fgj  he  brings  in  St.  Chryfoflom  expound- 
ing thofe  words  of  Chrill,  /  lay  down  my  life  for  ?nyfieep,  by 
the  people  oJ  God  foreknown,  and  predejlinated  by  him,  as  if  he 
made  the  predeftmated  only  to  be  the  fame  as  C brill's  fheep  : 
Here  again  the  doftor  impofes  upon  the  reader  ;  for  Chryfof 
torn  there  is  not  interpreting  the  word  .(beep,  but  thefe  words, 
Ver.  14.  I  know  my  Jheep ,  and  a7n  known  of  mine ;  and  this, 
faith  he,  is  like  to  that  of  St.  Pauly  God  hath  not  cafl  off  his 

(d)  Com.  in  Ep.  91.  L. (e)  F.  105.  I. (f)  Ep.  83.  Torn.  ? 

f.  J 13.  M. (g)  Page  509, 


Pa/lfcripL  '  4O9 

p£Oplt  whem  heforekmu\  and  the  Lord  kiiozveth  it>ho  are  kis, : 
Both  which  places  heinterprets  of  God's  f/i J Jo}e//^kf  of  i/zeir 
faith  andjitnejs  to  be  the  objecls  oj  hisjavor, or  of  thar JIallUty 
in  truth  and righteoufnefs  ;  and  fo  the  import  of  the  woids  of 
Chryfojiom  is  plainly  this,  that  our  Lord  ioreknew  who  ut/uld 
be  humble,  meek,  tradable,  who  would  own  him  as  the  true 
fliepherd.  and  hear  his  voice,  and  laid  down  h\%  life  for  thein,- 
and  for  them  only  in  the  ferfe  expldined  by  V(\fjius  ;  t)f  pre- 
deftination  1  find  not  one  word.  Moreover  both  in  that  cincl 
the  foregoing  homily  he  plainly  fa)'s,  (7 J  that  Ckn/l  fuffercd 
for  thefalvatxon  oj  the  world,  and  that  God  gave  up  his  Jon  to 
the  death  for  us  all.  And  indeed  it  is  fomewh^t  fulprifing.  ta 
find  Chryfoflom  produced  for  an  opinion  which  in  twcntytwo 
places  cited  by  (^kj  Dally,  he  fo  phdnly  contrddiiis,  declaring, 
that  God  made  the  creation,  and  all  us,  that  he  might  fave  us, 
and  delivering  us  from  error  might  give  us  the  fruition  oJ  his 
kingdom  :  that  God  had  prepared  a  kingdom  even  for  them 
that  jliall  be  damned  ;  that  Chrijl  died  for  all  men  to  do  his 
part  to  fave  all  men  :  that  he  offered  his  facrfce  vZ'Ep  rraTyj? 
rvi  (pu/jeoj',  for  the  whole  nattire  oJ  man;  with  many  .oihcir 
things  of  a  like  nature.  ,  ,     , 

^thly  Whereas  the  doflor  intfoduceth  St.  Auftin  interpret- 
ing thefe  words.  Cod  rvould  have  all  rhen  to  bejaved,  de  gen- 
eribus  fingulorum,  et  non  de  fingulis  generuni,  i.  e.  not  of  all 
men  in  general,  but  of  fo  me  of  all  lands  :  That  is, as  flj  J'ofius, 
and  fmj  Dally, irx  n'is ^E.rsUpi'Ji^,  hath  fully  proved,  againlt  the 
plain  meaning  of  the  text.  This  only  can  oe  hence  inferred, 
that  St  .(^/^y/?/?  did  not  think  this  place. a  juft  proof  of  the 
do61rine  ot  the  Univerfal  redemption  of  all  mankind,  as  ?.\\  the 
Greek  Schohafs  did.  His  fecond  citation  from  St.  Auflin  is 
very  artificially  produced  ;  fof,  whereas,  the  v/ordj  ol  (n)  St. 
Aujlin  are,  univerHe  utique  hoc  diclt  Ecclefiac,  quam  pie- 
rumque  ipfam  miindi  nomine  appellat  :  He  cites  thetii  thus, 
Ecclefian  plerumqiie  etiam  ipfam  mundi  nomineappellat. . 

Moreover,  that  St.  Aujlin  held  the  doftrine  of  univei-fal  re- 
demption is  evideiit  from  his  own  words,  that,  omries  utique 
mortui  funt  in  peccatis,  riemine  prorfus  excepto,  et  pro  om- 
nibus mortuis  vivus  mortuus  eft  unus,  all  ?Kcn,  none  at  all 
excepted,  are  dead  in  fin  ;  and  for  all  that  zocre  dead,  one  that 
liveth  died.  And  this  he  largely  proves  from  thofe  words  of 
the  apofile,  2  Cor.  v.  14.  For  f  one  died  for  all,  then  zuere  alt 
dead  ;  and  he  died  for  all,  that  they  who  lirje  jnight  not  live  to 
themfelvts,  but  to  kim  that  diedforthe?}!.     In  this  argument  he 

^i|«^iiroir.    Tom.  3.  p.  1^7    Vide  Tom.  4.  p.  i5t. fij  Hom.  59  6.^. 

-r-f^J  **ag«  8o8-  ad  p.  8 18. :fiJFnif  63  V.- — fmj  Cap.  6. f-J 

Tom,  9,  tr,  67,  in  Jchan.  p.  457, 


41Q  Pojtfcript, 

triumphs  over  the  Pelagians^  that  all  without  exception  being 
dead,  eiiker  in  original  or  aBualfyis^  infants  mull  be  fo  ;  and 
Chrift  dying  for  all  that  were  dead,  muft  die  for  them.  So 
de  civit,  Del  1.  20.  c.  6.  p.  1202.  Ed.  Bajil.  contra  J ulianum 
Pelagianum,  1.  6-  c.  4.  p.  J109.  c.  1,  5.  p.  u2  1.  P.  C.  c.  5. 
p.  1121.  P.  c.  13.  p.  1 142.  B.  See  above  forty  places  cited  by 
Dally ^  from  Si,AuJlin,  to  the  fame  effeft,  from  p.  829,  to 
p.  843. 

'jthly.  As  ^or  profper  Aqmtanus,  that  he  aflerted  copioufly 
the  fame  do6lrine,  Dally  proves  by  teftimonies  contained  in 
his  works  from  p.  854.  to  p  879  :  And  in  particular,  where- 
as, fome  Galhcan  divines  had  obje£ied  as  matter  of  reproach 
to  St.  Aujlin,  that  he  maintained,  quod  non  omnes  homines 
•yult  Deus  falvos  fieri,  fed  certum  numerum  prsdeftinatorum," 
et  quod  non  pro  totius  mundi  redempiione  falvator  fit  cruci- 
iixus,  item  quod  non  pro  totius  mundi  falute,  et  redemptione 
Dominus  nolter  Jefus  Chriilus  fit  paffus,  that  is,  that  he  held 
the  fame  doftrine  which  Dr.  Edwards  does  ;  as  by  objefting 
thefe  do61rines  as  reproaches  to  him,  thefe  divines  fufficiently 
ihew  that  in  their  judgments,  the  do£lrine  of  the  church  was 
contrary  to  thefe  fentiments  :  So  pro/per  by  declaring  fo  ex- 
prefsly  that  thefe  accufations  were  unjujl  reproaches,  inv^ented 
to  bldft  the  memory  of  St.  Aujlin,  that  they  were  prodigious 
and  blafphtmous  lies,  that  they  objefted  to  him  impious  and 
■profane  opinions,  not  one  oj  which  ever  came  into  the  heart  oj 
St.  Aujlin,  fufficiently  (hews  that  neither  he  nor  St.  Aujiifi 
ever  held  any  of  thofe  do6trines,  and  that  he  looked  isponthem 
as  i?npious  and  profone  opinions.     See  Dally,  p.  856. 

Lajlly.  As  for  the  article  of  the  faints  Jinal  perjeverance, 
the  dodor  had  not  the  confidence  to  cite  one  father  tor  it,  Vof- 
Jius  having  fo  exprefsly  told  him,  that  all  antiquity  ijnpugntd 
the  indtfettibility  of  the  faint  s,dLnA  that  they  only  could  deny  the 
contrary  to  be  the  common  dodrine  of  antiquity,  qui  in  anti- 
quitate  plane  funt  Hofpites,  who  are  }?)  ere  ft  rangers  to  it,  Hiff. 
Pelacr.  1.  6.  p.  ^66.  No»v  from  what  hath  been  thus  eRablifh- 
ed,  two  things  do  evidently  follow,  viz. 

\fl.  That  all  the  members  of  the  church  of  England,  are  o- 
bliged,  by  the  exprefs  precepts  of  the  church  ot  England  not 
xo  teach  or  propound  to  tb.e  people,  as  an  article  ol  taith,  any 
of  thofe  Dofcirines  which  Dr.  Edwards  hath  fo  zealoufly 
maintained  in  his  late  book  upon  thefe  five  articles,  they  be- 
ing fuch  as  (0)    the  Catholic  Fathers  and  Ancient  Bijliops  did 

0}  Imprimis  vero  videbtint  (Ep'fcopi)  nc  quid  unquam  dcceant  pro 
concione  (corcit^natoie^)  qiu  d  a  popiilo  ielij,ioie  tenei  1  e(  eiedi  velinr, 
nifi  quod  confeniantuni  lit  Doctiinae  veieris  et  iiovi  1  eftamcnti;  qiu  dijue 
ex  Ula  ip'a  Duttrina  Ca'hclici  Fatie.s,  ct  veieres  Epifcopi  colle^jerint. 
Cii-.aneSj  Edit.  A,  D.  1571,  Cap,  C'oncioiiatores.  ■ 


Tabk  of  Texts.  4i^ 

never  gather  from  the  holy  fcripturts  ;  for  that  the  generaiity  oi 
the  Jatkers  taught  the  contrary  to  theie  do£lrines  from  the 
kaly  /crip/ures,  hath  been  fully  proved. 

zdiy.  Whereas  it  hath  hitherto  been  thought,  and  by  the 
divines  of  the  church  of  England  religioully  maint.iined,  and 
to  have  been  the  glory  of  the  church  of  England,  that  both  in 
her  dotlrine  and  aifcipline  fhe  kept  clcfe  to  the  femitnents  of 
primitive  antiquity  ;  if  thefe  dofc^rines,  which  I  have  (hewed. 
to  have  been  the  common  fentiments  of  the  church  of  Chrift, 
do  cor»tradi6l  her  avowed  doftrines,  it  muft  be  owned  that  in 
thefe  doftrines  fhe  hath  departed  from  the  comnian  fentiments 
of  the  befl  amtquity. 


A  TABLE  ^TJflXTS  EXPLAINED, 


V-TENESIS,  Chap.  vi.  5.  page  24^. 
PiALMS,  Chap.  li.  5.  page  243. 
Proverbs,  Chap.  xvi.  4.  page  24,  25,  82. 
Isaiah,  Chap.  liv.  10.  lix.  21.  page  336,  337,  339. 
Jt.REMiAH,  Chap,  xxxii.  39,  40.  page  217,  218,  336,  339. 
EzEKlEL,  Chap,   xviii.  24,  26.—^ — xxxiii.  13, 18.  page  295, 

297. xxxvi  25,  27.  page  219. 

Matthew,  Chap.  vii.  18.  page  212. -xx.  28.  page  96, 

97-\ x'^iv.  12,  13.— xxiv.  24.  page  304,  321. 

Mark,  Chap.  iv.  11,  12.  page  29,  30. 

Luke,    Chap.    viii.  9,  10.    page  29,  30. x.  20.  page  34. 

T     o,.  — ^xviii.  7.  page  47. 

JOHN,  Chap.  ill.  3,  4,  6.  page  207,  245. — iv.  14.  vl.  35.  page 

340. vi.  33.  page  no.— vi.  37.  page  ^3,  57. 

VI.  39,  40.  page  323.  323. 44.  page  2n, 

212. — X.  15.  page  97,  98. 28.  page  341. 

xii.  39,  40.  page  24,  2^. xv.  5.  page  210 

xvii.  9.  page  jo6,  107. 
Acts,  Chap.  x.  34,  35  page  373. xi.  18.  page  213,  214. 

>^"i-  48.  page  ^7,  58. xiv.  16,  17.  page 

374- ^vi.  14.  page  2^4,  215. xvii.  24^  26, 

-7-  page  37.5- 


4i^ 


Table  of  TexVs. 


-il.  6.  p.  380. 

-vii.  17,  19. 


lloMANS,  Chap.  1.  18.  page  377,  378. 

V.  18.  page  gg. 19.  page  g6.-  ,       ^ 

page  246. viii.  28.  2g.    page  52,  58,  63,  327. 

■ 32-  page  123,   124 ;,4.  page  123. 

35-  page  S'P'  330- ^^-  2-  page  32^,  326. 

XI.  5.  page  48.-29'.  page  321.— xi v.  15.  page  113, 

J  ConiNTH.  Chap.  ii.  14.  page209. ^^'  7*  P^ge  221,  222. 

—viii.  11.  page  113,  114— x.    11,  13.  page  314. 

2  Corinth.  Chap,  iii.5.  page  210,  211. v.  i^.  page  99. 

17.  page  206. 19.  page  111. 

Galatians,  Chap.  vi.  15.  page  206. 

Ephesians,  Chap.  i.  3,  4.  page  50.  ^1. — 19,  20.  page  206. 

ii.  2.  page  209. 8.  page  213. iv.  30. 

page  330—333. 
Philip.  Chap.  i.  6.  page  344. 
1  Thessa.  Chap.  V,  23,  24.  page  345, 
a  Thessa.  Chap.  iii.  3.  page  345. 

3  Timothy,  Chap.  i.  19.  page  302,  303. ii.  1 — 6,  page 

100. 

iB  Timothy,  Chap.  ii.  19.  page  63,  64. ii.  18.  page  333, 

Titus,  Chap.  il.  n,  ^2.  page  101,  102. 

Hebrews,  Chap.  ii.  9.  pag^  ^oo vi.  4,  5,  6.   page  298. 

ix.  28-  page  96,  97. X.  2b.  }j<igt  »i.j.         gg. 

page  360. xi.  6.  page  376. xiii.  21.  page 

220,  22  I. 


A  Peter,  Chap.  i.  5.  page  115.- 

9.  page  45,  46. 
2  Peter,  Chap.  ii.  1.  page  115,  116 

-iii.  9.  page  104. 

t  JoiiN,  Chap.    ii.  2.  page  jog.- 

iii.  9.  page  334,  335. 
JuDE,  Chap.  IV.    page  32,  33. 


ii.7,  8.p"3ge36,  31. 

-18 — 21.  page  301, 


.19,  page  333,  334. 


